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Wherry, E. M. 1843-1927. 
Our missions in India 1834-) 

1924 





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< By 
Rev. E. M. Wherry, M.A., D.D. 


Author of the Comprehensive Commentary on the 
Qurdn; Islam tn India and the Far East; Islam the 
Religion of the Turk; The Sinless Prophet of Islam 


For Forty-Six Years a Missionary of the 
Presbyterian Church, U. S. A., in India 





1926 
THE STRATFORD COMPANY, Publishers 
Boston, MaAssAcHUSETTS 


Copyright, 1926 
The STRATFORD CO., Publishers 
Boston, Mass. 


Printed in the United States of America 


TO MY WIFE 
CLARA Maria WHERRY 


COMPANION AND CO-LABORER 
IN MISSIONARY SERVICE 
FOR FIFTY-EIGHT: YEARS 









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A Fore Note 


HE Presbyterian Church in the United States of America 
was from the very beginning a Missionary Church. The 
first general assembly, comprising four Synods, met in Phila- 
delphia in May, 1789. The matter of missions occupied the 
attention of this Assembly. The Synods were enjoined to se- 
cure two missionaries each, and present them at the next meet- 
ing of Assembly. The Presbyteries were urged to arrange 
for the taking of regular collections for missionary purposes. 
All around them were vast regions, occupied by European 
settlements and Indian tribes. There was need of a great 
missionary work among these. For three quarters of a cen- 
tury, a “Board of Correspondents” had been established in 
New York forming a kind of auxiliary to the “Scottish 
Society for the Propagation of Christian Knowledge.” This 
Board of Correspondents appointed the Rev. Azariah Horton 
a missionary among the Indians in Long Island. Later on 
the devoted David Brainerd was ordained by the Presbytery of 
New York and became a missionary to the Indians of New 
Jersey and Pennsylvania. This occurred in 1744, but this 
zealous and indefatigable worker wore himself out in scarcely 
more than three years, dying at the age of thirty years. He 
was succeeded by his brother, the Rev. John Brainerd, who 
had visited his dying brother and who had comforted him by 
the assurance that his beloved Indian Christians would not 
be left as sheep without a shepherd. The salaries of these 
missionaries were provided by the Scottish Society, but their 
expenses were supplied by the Colonial Society from funds 
chiefly contributed by the American Presbyteries. 
Such was the beginning of the Foreign Missionary Enter- 
prise which now occupies so large a place in the hearts of 
American Christians. It was in the year 1831 that the Synod 


i 


A Fore Note 


of Pittsburgh, which, from the day it was organized, had been 
distinguished for its interest in the missionary work, founded 
a society called the Western Foreign Missionary Society, and 
chose as its secretary the Rev. Elisha P. Swift. Mr. Swift 
was the pastor of a large congregation, but so great was his 
interest in the movement that he resigned his pastorate and 
devoted all his energy to the work of furthering the cause 
of Foreign Missions. The salary of this Secretary was pro- 
vided by the liberal gift of the Hon. Walter Lowrie at that 
time the Secretary of the Senate of the United States. 

In the year 1810, the American Board of Commissioners 
for Foreign Missions was established. The Presbyterian 
churches were interested in the work of this society. The 
feeling of denominational responsibility, however, soon led 
Presbyterians to believe that as a Church they had always re- 
garded themselves as a Missionary Church, and had carried 
on missionary work among heathen tribes in America, they 
should have a Foreign Missionary work for which they should 
be solely responsible, they believed that they should thus cul- 
tivate a larger interest in the work of carrying the Gospel into 
all lands. It was, therefore, with no purpose of rivalry that 
this new Society was formed. Many churches and individual 
Christians continued to contribute to the American Board. 

A few years after the organization of the “Western Foreign 
Missionary Society,” the General Assembly established the 
“Foreign Missionary Society of the Presbyterian Church in 
the United States of America,’ and then the Western Foreign 
Missionary Society united with it. 

This volume aims at giving a plain narrative of the mis- 
sionary service rendered by the Presbyterian Church in the 
United States of America through its missions in India. 


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Chapter 
1 

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SUDE 


DIB AL, 


XVI. 
NA 
XVIII. 


Contents 


A Fore Note 
Page 
The Founding of the Lodiana Mission 1 
The Missions Organized . a HERZ) 
Preaching the Gospel to Hindus, Buddhists 
and Muslims . : hd. 
Barriers Removed—The Punjab alae 56 
Expansion in North India 61 
Anglo-Indian Education . Paty: 76 
Bible Revision and Publication: Survey of 
Progress . ‘ 84 
Sepoy Mutiny in North India Se 
The Tragedies of Fattehgarh, Agra and Alla- 
habad . 106 
The Reorganization of the Missions . ety, 
A Mission to the Afghans Le aN CLS} 8) 
New Educational Policy: Progress in the 
Punjab AIRS, 
Unforeseen Losses: New Recruits fou Tsah 
The Kapurthala Mission . LOD 
Medical Missionary Work 2170 
Women’s Work for Women . VAS 
Progress of Education in North India ako! 
Help in Time of Need . 189 


Contents 


Chapter Pageun 
XIX | Theological Education’). a) ee 
XK:)/ The Kolhapur. Misstdm) (2). 00 hs de 
XX Progress in Publication Work 92°) lao 
XXII. Occupation of Bundelkand:). 7.099) aye 
XXIII. Preaching in Towns and: Villages!) 7) eZee 
XXIV. “Two New ‘Religious Sects) ee ee 
XXV. Church Organization AMER OReA ie My i) BAY Oc /27° 
MXVI. Evolution ofa) United *Ciaurch 3) ee 


XXVII. Co-operation of Missions and the Church. . 262 
XXVIII. Reopening of the Mission College Lahore . 273 


XXIX. Higher Education for Village Christians.  . 280 

XXX) Education in North *findias {7 oo eee 

XXXI. Progress in the Western India Mission . . 289 
XXXII. Development of Village Evangelization: Re- 

form) Movementsn iwc ey eae nee 

PROX XT. Mass: Movements wane ih os ena ae 

XXMAV | The) Missions Counciligie ce went ee 

XXXV. Our Missions and the Great War. . . . 314 

XXXVI. The Indian Church and Foreign Missions. . 318 
XXXVII. Our Contribution to the Church of Christ in 

India Pet A hi ale ON AU Ses Ae 

Appendix (Dig ae ay Wa ia Oa ei oe 

Appendix II PAM Es Meu Nee On MIRA oho 

Appendix iLL Tig yin ie. ances i aia aes 

Appendixg EV fi) oh ais ea Ee a a a ae 

Appendix Vy ec ih he ot, te ea a aed a 


Indexes eh 8207 uae at a a aS 


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Wace 





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CHART RG: 


The Founding of the Lodiana Mission 


HE Western Foreign Missionary Society, having decided 

to undertake a missionary work in India, sent a circular 
letter to the Theological Seminary in Allegheny, Pennsylvania, 
calling for volunteers. In reply to this call, letters were received 
from two students: Mr. John C. Lowrie and Mr. William 
Reed, offering themselves as missionaries. They were ap- 
pointed to India in January, 1832. Mr. Reed was ordained | 
by the Presbytery of Huntingdon, Pennsylvania, whose sup- 
port they undertook. The Presbytery of New Castle, Dela- 
ware, undertook the support of Mr. Lowrie, and called a spe- 
cial meeting in the City of Philadelphia to ordain him to the 
ministry. This occurred in the First Presbyterian Church, 
during the sessions of the General Assembly, on the 23rd of 
March, 1833. Thus it appears that more than a year had 
elapsed since the appointment of these pioneer missionaries. 
Their time was spent in making addresses to the churches and 
in preparation for their work. 

On the evening preceding their departure, missionary meet- 
ing was held in the Second Presbyterian Church, Philadelphia, 
which was addressed by the missionaries and the Hon. Walter 
Lowrie, the father of Mr. John C. Lowrie. At this meeting 
were present also the wives of the missionaries: Mrs. Louisa 
A. Lowrie, a daughter of Thomas Wilson, Esq., of Morgan- 
town, Virginia, and Mrs. Reed. A few days later (May 30, 
1833), these missionaries with their friends went to New 
Castle on the Delaware River, and after a solemn service of 
prayer, they went aboard the good ship, the Star, and set sail 
for Calcutta. 

Travel in those days by sail to India ordinarily covered a 


1 


Our Missions in India 


period of four or five months. The course depended upon the 
winds. This obliged a long journey south to catch the trade 
winds. The passing through calms in the tropics often meant 
days of vexatious delay, the sails listlessly flapping in a wind 
too weak to fill them. The heat was oppressive; the waves, 
if any, glassy; or, worse still, no waves, only a smooth surface 
of glassy water. The only compensation was the unique op- 
portunity to see some of the marine life; the nautilus with 
sail spread quietly moving on the surface of the waters; the 
jelly fish or the dolphins with their rainbow colors; and in the 
distance huge turtles floating and basking in the sun. The 
trade winds reached, the journey eastward was comparatively 
straight, bating the tacking north and south to overcome head 
winds or to counter the currents. Then came the days of 
the journey north into the Bay of Bengal. Here the current 
south seems to defy the wind in its struggle northward. The 
ship would spin along at the rate of ten or twelve knots on a 
course north-east, when the proximity of the Island of Sumatra 
would compel a change of tack to the north-west; two days 
have passed, when lo! they have made barely thirty miles on 
their journey! This illustrates the trials of the pilgrims of 
the sea, alleviated by fresh air and a sense of rapid motion. 
This has taken no account of the occasional storms, with sky- 
lights battened down, and the awful seasickness, often lasting 
three or four days; or it may be a sudden squall, lashing the 
sea into a white foam and after a few minutes leaving the 
storm tossed vessel in a calm, rocking up and down, right and 
left, fore and aft, an egg shell at the mercy of the waves! 

At last the land head and a light ship appear and the weary 
travelers, after more than four months, are told they are near 
their destination. The journey up the Hugli River is like a 
holiday trip on the St. Lawrence. A day and a night and the 
anchor drops off Garden Reach. Four months and a half have 
passed, and now the journey by sea is ended. With thank- 


a 


The Founding of the Lodiana Mission 


ful hearts they disembark and soon are welcomed by Mr. and 
Mrs. Pierce of the English Baptist Mission. 

Through the generous kindness of these devoted mission- 
aries, provision was made for our pioneer friends, during many 
months in Calcutta. Mrs. Lowrie had suffered throughout 
the voyage, seeming to rapidly decline in health. It was hoped 
that when she should land and secure adequate medical aid, 
she would recover, but though attended by the Calcutta friends 
with every care that love could suggest, she became weaker 
and weaker day by day, until within a few weeks the messen- 
ger came to call her to her Heavenly Home. She entered into 
rest November 21st, 1833, in the twenty-fourth year of her 
age. Her last hours were full of peace. 

It seems strange that such a consecrated life should have 
been taken away before she could enter upon her chosen field 
of labor. This was, however, not the only disappointment that 
befell these pioneers. 

Several months had to be spent in Calcutta in order to ar- 
range for the long journey inland, and in deciding upon the 
field to be occupied. No little time was needed for the nec- 
essary correspondence in regard to this latter point. There 
were many wise counsellors near at hand: the venerable Dr. 
Marshman of the English Baptist Mission, a man of learn- 
ing and of long experience in missionary work; Dr. Alexander 
Duff of the Free Church of Scotland’s College now pushing 
his scheme for extending English education in India; the Rev. 
Dr. Corrie, a chaplain, who had spent some years in upper 
India; and several Christian gentlemen in connection with the 
English Government, who were acquainted with the people 
of India and their religious condition. 

After careful inquiry and prayerful consideration, it was 
finally decided to begin the missionary work of the Presby- 
terian Church at Lodiana, an important city situated on the 
south bank of the Sutlej River, which was at that time oc- 
cupied as a great military station of the East India Company’s 


3 


Our Missions in India 


forces on the Punjab frontier. The chief reasons for this 
choice were the fact that hitherto missions had been opened in 
the towns near the seacoast and thence extended along the 
banks of the chief rivers. The territories as yet unclaimed by 
missionary societies were in the regions north and west. A 
call had been sent from Lodiana by Captain Wade, the politi- 
cal agent, urging upon the missionaries the importance of Lo- 
diana as a centre for missionary work, being as it were a gate 
for entry into the Punjab and the regions beyond. The Cis- 
Sutlej States were mostly Sikh principalities, now under 
British protection. Hitherto no missionary work had been 
undertaken for this dominant people. It was virgin soil and 
therefore specially attractive as the sphere of a new mission. 

The ordinary mode of travel north was by boat on the Ganges 
River. Accordingly boats were hired to carry the missionaries 
and their luggage, household goods and utensils. It was 
thought best to send Mr. and Mrs. Reed ahead, leaving Mr. 
Lowrie to follow on at a later date, but owing to the low water 
in the Ganges and the rapid approach of the hot season in 
Upper India, they concluded to remain in Calcutta until the 
next rainy season, spending the interim in the study of the 
language. A house was rented in Howrah and language study 
was begun. Seven months must now be spent in waiting. 

Soon after entering upon this preparatory work, Mr. Reed 
began to suffer from fever and a cough, which the physician 
soon recognized as incipient consumption. Everything was 
done that could be done to stay the progress of that dread dis- 
ease, when finally it was advised that he should return to 
America. Accordingly on the 23rd of July, Mr. and Mrs. 
Reed embarked for America, leaving their now doubly bereaved 
companion to go alone upon the long journey to Lodiana. 

The strange fatality which thus beset this little band of de- 
voted missionaries belongs to the mysteries of Divine Provi- 
dence. Mr. and Mrs. Reed seemed to be very specially fitted 
for the pioneer work of a new mission. Mr. Reed was a 


4 


The Founding of the Lodiana Mission 


graduate of Jefferson College, Canonsburg, Pennsylvania, 
After taking a course of study in the Theological Seminary in 
Allegheny, he spent some months preaching among the churches 
to arouse an interest in Foreign Missions. When he left his 
home with his devoted wife, they were followed by many ear- 
nest prayers. After a long journey, safely accomplished, he 
entered upon the work of language study, but in the midst of 
this work he was obliged to turn his face toward the homeland. 
The hope that a journey by sea might avail to stay the disease, 
proved vain. He rapidly grew worse and on the 12th of August 
he entered into rest. His body was committed to the deep near 
one of the Andeman Islands. Mrs. Reed and her little son 
reached their home in December. 

Although thus early called to leave the work to which their 
lives had been consecrated, Mr. and Mrs. Reed had been per- 
mitted to take part in the pioneer work of choosing the mis- 
sion field. His colleague makes mention of “his excellent judg- 
ment and good sense as being of great service in deciding on 
the question first to be considered. And his life of sincere, 
humble, earnest piety made his example one to be followed 
by his successors. It is his honor and reward that he was one 
of the founders of the Lodiana Mission.’ 

Mr. Lowrie now alone and in poor health was sorely dis- 
couraged. Alone, with no other companion than natives, and a 
journey of twelve hundred miles before him, amongst a strange 
people; could one wonder if he were discouraged? He did 
not falter. While preparation was being made for the home 
journey of his colleagues, he was busy arranging for the long 
journey north. He wrote in his journal: “I was made to feel 
that the trials of missionary life are often chiefly those of the 
mind. It is not the privation of comforts of home nor the 
outward hardships of his lot in his new sphere of life, but it 
is mainly the separation from friends, the loss of social and 
Christian privileges, the thoughts and longings of the mind for 


1 History of A. P. Mission, p. 165. 


Our Missions in India 


what must be foregone; the thousand visions of the imagina- 
tion, by day and by night of what is far distant and never again 
to be seen; it is chiefly these things that are trying to bear. 
But trials can be supported with cheerfulness, if we are in the 
path of duty. I could not look in any direction without see- 
ing multitudes of people without God and without hope in the 
world. . . . I could not hesitate to go forward.” 

Mr. Lowrie’s journey up the Ganges River to Cawnpore 
by river boat, and thence overland to Lodiana, was so charac- 
teristic as to justify a detailed description. He was not able 
to afford the more luxurious appurtenances of travel, which 
are mentioned in the accounts of the journeys of the governor- 
general to visit the up country provinces and native states: his 
was the journey of the average man, and that of his successors 
in the mission fields for many years to come. He tells the 
story in his book ““T'wo Years in Upper India.” 


“Having engaged a twelve-oared budgerow, and another 
boat for the servants to cook on, and for part of the luggage, 
I had expected to start early this morning (July 25, 1834) on 
the journey to Lodiana. Bishop Heber speaks of ‘two hours 
squabbling’ with the boat people, when he was setting out on 
his tour of visitation. I found some trouble, both with the 
budgerow people and the freight or cook boatman. The former 
refused to prepare their meals on the boats, insisting on be- 
ing permitted to cook on the budgerow, which, from the nature 
of the ingredients used by them and from the smoke, would 
have been very disagreeable. After they found that this point 
could not be gained, which, however, they did not yield until 
the matter was carried before the agents from whom I had 
hired the boats, then the people of the other boat set up a 
great jabbering about the place in their boat which should be 
assigned to the budgerow people for cooking. Each caste must 
cook by itself. We have now three places for cooking on the 
freight boat: one for me, at which also the servants cook; and 
one each for the crews of the two boats. 

“We started with the tide, but made no progress, as the wind 





2 Two Years in Upper India, pp. 69, 70, 128. 
6 


The Founding of the Lodiana Mission 


was strongly against us, and we were obliged to ‘come to’ after 
two or three hours of hard work. 

“July 26—We started again with the tide, about 3 P. M., 
but did not make much progress, mooring a few miles above 
Chitpur—five or six miles distant. 

“July 2/—We started early, hoping to reach Serampore by 
sunrise. 

“July 28—We started again in the clear moonlight, about 
three o’clock A. M., and in the early part of the afternoon 
reached Chinsurah, twenty-two miles by water. The boatmen 
‘tracked’ a good part of the way; that is, six or seven men 
went ashore, and pulling with a long rope, drew the boat along 
at the rate of two miles an hour. It is hard work; as the poor 
fellows have to cross nullahs, or arms of the river, frequently 
so deep as to require them to swim, and to walk often knee- 
deep in mud, all the time exposed to a hot sun. They relieve 
each other every hour by twos: that is, two of the men on board 
the boat take the place of two, who have been longest on shore. 
To keep their rope from becoming entangled by the bushes, 
and from dragging heavily through the water, they make it 
fast, almost fifteen feet above the deck, to the mast. As a 
considerable part of the vessel in the water is before the mast 
to which the rope is attached, and as the rudder is too small 
to be of much use, when the current happens to be very strong, 
there is great danger that the prow will be forced to one side 
or the other; and then there is still greater danger that the boat 
will be pulled by the men at the rope on its ‘beam ends,’ as 
the sailors say, on its side, and go down to the bottom. I de- 
scribe the process minutely, for my most frequent dangers, 
and some of the greatest, were from this source. In many 
places the current dashes along with immense force at the rate 
of seven or eight miles an hour. The ‘trackers,’ bent almost to 
the ground, strain every muscle to pull the boat. The prow 
suddenly veers from the right direction; the boat is already 
half on its side; all on board sing out as loudly as possible to 
the men on shore to slacken the rope; and, if they hear it in 
time, all may be well enough; but, if not, the danger is very 
imminent that everything will be lost, except the lives of the 
reckless boat people, who seem to be an almost amphibious 
race. It would be no easy matter to drown one of them! 

“When the wind is not favorable, ‘tracking’ is the common 


7 


Our Missions in India 


mode of getting along; as they hardly ever make use of their 
long, awkward oars. Of course it is a very tedious mode of 
traveling. When the wind is favorable, they spread sail, con- 
triving to fasten two or three sails, one above another, to the 
single mast in the centre of the boat. A strong wind will carry 
the boat against the current from twenty to thirty miles a day. 

“July 31—Our boats were moored this evening just below 
the junction of the Bhagirathi and Jallinghi Rivers—branches 
of the Ganges, which here unite and form the Hoogley (Hugli). 
I found here another budgerow, and numerous native boats, all 
waiting for a change of wind. 

“August 5—For two or three’ days, including the last date, 
the wind was quite unfavorable; so that we were obliged to 
‘lie to’ without attempting to make any progress. On Sunday 
the wind increased to a violent gale, causing large waves on 
the river, which is here deep and broad. We were unfortu- 
nately moored to the lee-shore, so that the wind both dashed the 
boats against the shore and waves against the boats. It soon 
became evident that we should have difficulty to save the 
boats from being wrecked. In the other budgerow were a 
gentleman and his wife and their children. The lady becoming 
alarmed, insisted on leaving the boat, and it was well they did 
so, for it sank under the fury of the waves, in a few minutes 
after they had left it. A number of native vessels, and my 
freight boat, in which were some large boxes of things, shared 
the same fate. I had most of the valuable articles taken out of 
the budgerow, and with great difficulty it was just saved; but 
as the rain was pouring down in torrents, and the wind was 
very high, the books were much injured, the other articles 
damaged more or less, and, after three hours hard work in 
the rain, I got completely tired and wet. An English family 
happened to reside in the neighborhood, who received us kindly, 
and provided dry clothing.” 


These extracts from Mr. Lowrie’s journal are sufficient to 
illustrate the trials and possible dangers of the river voyage. 
The compensating incidents were the varied and often most 
interesting scenery, the many towns and cities visited by the 
way, the intercourse with Europeans, and especially missionary 
families, located in the larger cities on the Ganges, and the 


8 


The Founding of the Lodiana Mission 


Many opportunities for Christian fellowship during these visits 
by the way. 

On the 9th of October, 1834, Mr. Lowrie landed at Cawn- 
pore, and immediately prepared for his journey overland. 
From this point, the luggage had to be sent up country on bul- 
lock carts for a distance of five hundred miles. Mr. Lowrie 
travelled by dak, i. e., by palanquin, carried on the Shoulders of 
men, travelling, by relays day and night, at the rate of three 
or four miles an hour. Such a long journey would ordinarily 
oblige travellers to break journey from time to time. Mr. 


Lowrie’s description of this kind of travel will interest the 
reader : 


“At night the Dak traveller presents a singular appearance. 
Foremost are the ‘bundle carriers,’ of whom I have three, each 
man walking along with a peculiar fast gait, and carrying two 
bundles of twenty-five pounds each, swung at the ends of a 
stick over his shoulder. Then comes the traveller in his 
palanquin, borne by four men, who at each step make a peculiar 
unpleasant sound, a kind of grunt, by way of music; while 
four others run by their side; each set relieving the other about 
once in five minutes. But the most singular appendage is the 
mussalchi, or torch bearer, who runs along beside carrying a 
large torch, on which he pours oil every few minutes, making 


a fine light. Every ten or twelve miles a fresh set of men are 
stationed.” , 


Mr. Lowrie travelled by way of Agra and Delhi, once capitals 
of the Moghul Empire. The distance from Cawnpore to Agra, 
one hundred and ninety miles, was covered in fifty hours. 
Here he stopped to visit the Taj, that marvellous mausoleum, 
built for the favorite wife of the Emperor Shah Jahan, per- 
haps the most beautiful structure in the world. Underneath 
this structure lie the mortal remains of the Emperor and 
Mumtaz Mahal, the delight of the palace. 

After visiting Akbar’s fort, with the palace and mosque and 
other relics of the Emperor Akbar the Great, Mr. Lowrie pro- 
ceeded to the City of Delhi, a journey of one hundred miles, 


9 


Our Missions in India 


which was accomplished in thirty-seven hours. He spent some 
days visiting the palace, mosques and tombs, travelling for 
miles through the ruins of former cities, which had been ruth-_ 
lessly destroyed by the hordes of Tartars, Mongols, Afghans 
and Persians, who had followed one another like waves of the 
sea; each one building a new city for another to destroy. 
Climbing to the top of the famous Kutb-Minar, an immense 
tower two hundred and forty feet high, Mr. Lowrie was sadly 
depressed. He wrote in his journal: 


“For miles and miles around, you see scarcely anything but 
the ruins of former greatness. One dilapidated palace, or 
mosque, or tomb after another rises in view, till you are al- 
most depressed at seeing such manifold evidences of the feeble- 
ness of man.” 


Leaving Delhi, Mr. Lowrie travelled north to the City of 
Karnal, one hundred and twenty miles journey, where he 
entered the territory of the protected Sikh States. His 
journeying was now almost at an end. On November 5th, 
1834, he reached Lodiana. 

The journey thus ended, after nearly eighteen months travel, 
would now be accomplished by steamship and railway in five 
or six weeks. 

Of the four pioneer missionaries, only one was permitted 
to reach the mission field, a field unknown to those who had 
sent him, and yet a field soon to become a sphere of missionary 
endeavor of absorbing interest to the churches in many lands. 


The possible fields open to the pioneers of the American 
Presbyterian Mission were many and diverse. The following 
sections of the country presented strong claims upon them: 
Assam, a vast region to the north-east, bordering upon Bhutan ; 
Oudh and Rohilkand, a rich country stretching from the 
Ganges northward to Nepaul, then under a Muhammadan King 
with his capital at Lucknow; a third section was the Doab, the 
highly cultivated region between the Ganges and the Jumna 


10 


The Founding of the Lodiana Mission 


Rivers; and then the regions in central India, controlled by 
great warrior chiefs: Rajputana, the land of the Rajputs; and 
finally the boundless regions to the northwest; the Punjab, 
Afghanistan and Central Asia. This last was the field finally 
chosen. 

The vast region lying between the Sutlej River and the 
Indus, the Punjab proper at that time, was under the rule of 
the famous Maharajah Runjeet Singh. As yet no missionary 
was permitted to preach the Gospel in this Land of the Five 
Rivers. The East India Company had established a canton- 
ment at Lodiana, near the south bank of the Sutlej River, 
marking the northwestern boundary line of the Dominion of 
British India. 

Here was a field as yet unoccupied by any church. To the 
south and east were immense regions now under the British 
flag. To the north and west lay the land of the Sikhs, a sturdy 
people, independent in character, professing a religion largely 
monotheistic. Under the sway of the Sikhs were millions of 
Hindus and Muslims. Such a people afford to the missionary 
an opportunity quite unique for the planting of the Christian 
church. 

This field was one of great historic interest. Here was the 
home of the first Aryan invaders of India. Here Hinduism 
had its birth. From the Punjab it slowly spread over the whole 
peninsula. It was here that the great battles were fought, 
which are described in the great Epic, the Mahabharata. It 
was through the Punjab that every successful invasion of India 
had ever taken place, except that of the British. It was here 
that the tide of Alexander’s victories terminated.® 

The first city to be occupied as a centre of missionary work 
was Lodiana. This was in great measure due to the advice of 
Sir Charles Trevellian, and also of Sir Claude Wade, then 
political agent stationed at Lodiana. Before leaving Calcutta, 
Mr. Lowrie had received formal permission to establish a mis- 


3 History of A. P. Mission, p. 41. 
11 


Our Missions in India 


sion at Lodiana, and in anticipation of his coming, a small 
school had been started by the political agent and taught by a 
native teacher. The object of this school was the teaching 
of the English language. The expectation was that the mission- 
ary, on arrival, would take charge. 

When Mr. Lowrie arrived in Lodiana he received a hearty 
welcome. Everything was done to make him comfortable and 
to make him realize that he had come among friends. His 
first duty was to make a survey of the field and to formulate 
plans for his work. He wrote in his journal: 


“The present population of Lodiana is estimated at from 
twenty to twenty-five thousand, and is on the increase. When 
the navigation of the Indus is freed from the present restraints, 
which will most probably be within another year, the town may 
be expected to increase considerably, as it will then become 
one of the marts of trade with countries down the Indus. It 
is now a place of considerable business intercourse with the 
countries westward. Few towns have so varied a population 
in race and language. There are two regiments of infantry, 
and one troop of horse artillery here, commanded, of course, 
by English officers; so that nearly a hundred persons use the 
English language. There are probably two thousand five hun- 
dred people from Kashmir, who have found refuge here from 
famine and oppression, which have almost desolated their beau- 
tiful native valley. There are about one thousand Afghans, 
who speak Persian chiefly. 

“In regard to Lodiana, as a place for missionary operations, 
I still think it quite desirable to have a mission established here, 
of two families for the present; that is of two married mission- 
aries. One of these, in addition to the Hindi, should possess 
a knowledge of Punjabi. The other, to Hindustani, or Urdu, 
should add Persian. After some time, perhaps one, two, or 
three years at the farthest, a press will most probably be nearly 
indispensable. At first, the missionaries will need to labor in 
a quiet way, avoiding professions of intention to convert the 
natives, but watching and improving the opportunities which I 
have no doubt will be constantly occurring for conversation, 
distribution of portions of the scriptures, tracts, etc.’’* 





4 Two Years in Upper India, pp. 113, 129. 
12 


The Founding of the Lodiana Mission 


It is easy to see that actual contact with the people, and 
counsel with Christian officers on the spot, had considerably 
changed the missionary’s views as to the kind of work to be 
done. Indeed it seems certain that he had been sorely dis- 
appointed, and for awhile had questioned the wisdom of the 
choice of this field. He wrote: 


“One thing has been much impressed on my mind, the im- 
portance of sending some person to make observation before 
a mission, of any size at least, is resolved on. I find that actual 
observation has corrected and modified my views of this field 
of missionary labor in no small degree; as I shall now describe: 

“1. The way does not seem to be yet open for direct efforts, 
as it is, for instance, in the lower provinces. 

“2. The manner in which the population is distributed is 
quite different from what I expected to find, judging from 
other parts of India. 

“3. The proportion of those, who embrace the religion of 
Muhammad, is much larger than I had supposed, and they con- 
stitute the better classes of the people. . . . There is less pros- 
pect of their conversion than of any other class.’’® 


Notwithstanding these doubts and anxieties, Mr. Lowrie had 
committed himself. He now set himself to do what his hand 
might find to do. He undertook to minister to the spiritual 
needs of the troops by conducting services in the church in 
the cantonment. He arranged to superintend the English 
school, he was expected to take charge of. He also undertook 
to conduct a school for the children of drummers, sergeants 
and native soldiers. This school especially seemed to afford 
an opportunity for evangelistic work. 

After a sharp attack of malarial fever, with congestion of 
the liver, Mr. Lowrie was told by the army surgeon, that he 
would never be able to endure the Indian climate! Neverthe- 
less he began the active work of teaching. Soon the attendance 
advanced from sixteen or eighteen to fifty. Of these “some 
were the sons of native chiefs and other respectable native 


5 Two Years in Upper India, p. 131. 
13 


Our Missions in Indta 


gentlemen. Some of them were Hindus, others Afghans, others 
Kashmiris and a few Sikhs, speaking among them the Hindi, 
Hindustani, Punjabi, Pashtu, Persian and Kashmiri lan- 
guages.”’* 

The experience which this missionary had now acquired was 
sufficient to remove any lingering doubt from his mind as to 
this form of missionary endeavor. The daily influence upon 
the minds of the youth, the influence on their families, and the 
daily opportunity of correcting false views such as prevailed 
among them, added to the more important work of giving clear 
instruction concerning the Christian religion, made clear to 
him that Christian education was a key to the heart of India. 

News now reached India that reinforcements were on their 
way to Lodiana. On the fourth of November, 1834, the Rev. 
John Newton and the Rev. James Wilson and their wives had 
sailed from Boston. With them also sailed the first single lady 
missionary sent out by the Presbyterian church in America, 
Miss Julia A. Davis. 

Encouraged by the prospect of reinforcements to meet the 
plans he had made for two missionaries for Lodiana, Mr. 
Lowrie proceeded with the school work. His growing experi- 
ence and success in this school and his vision of future endeavor 
may best be given in his own words: 


“Several of these youths evinced no ordinary degree of 
capacity. All were uniformly respectful in their behaviour, 
and after a little training, became studious and some of them 
earnest in their attention to their books. It was delightful to 
look at their animated faces, and see their eyes kindle as they 
received knowledge daily, to which before they had been stran- 
gers. And when their confidence had been gained, they ap- 
peared to regard me with mingled respect and affection, and 
to receive my instructions with apparently perfect faith. 

“T advert to this to show how invaluable are the opportuni- 
ties afforded to a missionary by such a school for promoting the 
great object of his mission. He has a most hopeful charge, a 





6 Two Years in Upper India, p. 134. 
14 


The Founding of the Lodiana Mission 


company of youths, whose minds are as yet but partially under 
the influence of heathen opinions and associations. The in- 
fluence of their families, out of school, is doubtless strongly 
unfavorable, but this weighty hindrance is, perhaps, more de- 
cidedly felt by adults than by children in India. And oppor- 
tunities will occur every day of correcting the false views which 
prevail around them, and of imparting clear and connected in- 
struction concerning the Christian religion, while all the teach- 
ing of the missionary is enforced by his example, and rendered 
almost sacred in the eyes of scholars by their views of his 
character.””’ 


This hopeful outlook had, however, been scarcely realized, 
when a serious question arose, as to the possibility of continu- | 
ing this work. Writing of this matter, he explained how that 
just in the beginning of his work in the school, there seemed to 
be a doubt as to whether this school could ever become a mis- 
sion school. He wrote as follows: 


“Now J found that among the Europeans in the upper Prov- 
inces, there was much apprehension about connecting religious 
instruction with the education of the natives; and some men, 
of liberal views too, were decidedly opposed to such a union, 
at least at this time. The general policy of the government 
colleges, in which the Christian religion is no more recognized 
than the Muhammadan or any other, should be followed with 
special care, it was argued, amongst a people, so partially under 
subjection to the British as the inhabitants of the Protected 
Sikhs States, and a people moreover of so much independence, 
not to say recklessness of character. The popularity of these 
colleges among the natives was everywhere acknowledged, but 
the successful religious institutions of learning in Calcutta, at- 
tended largely by native youths of the highest castes, were not 
so well known in the upper Provinces, or not considered as 
examples to be imitated where the circumstances were so differ- 
ent. As it was easy, starting from premises like these, to form 
quite an array of objections, which I doubt not were sincerely 
felt, against attempting to combine religion and education in 
schools for natives, religious prejudices would be aroused, dis- 
affection might be created against the government, and the 


7 Two Years in Upper India, pp. 133, 134. 
15 


Our Missions in India 


improvement of the natives be retarded by premature zeal; 
these were opinions which it is not strange that men should 
form in the peculiar circumstances of these Provinces. 

“I esteemed myself fortunate in having to consult with a 
gentleman of such enlarged and correct views and of such 
general zeal for the good of the natives, as were evinced by the 
Political Agent at Lodiana. With many other men it might have 
been impracticable for me to have had any connection with the 
English School at that place, as I could not consent to take the 
responsible charge of an institution from which our holy reli- 
gion was to be utterly excluded. After mature reflection, the 
school was fully placed under my control, and its studies were 
directed by a settled plan. No professions of our object were 
ostentatiously made, but on the other hand, no concealment of 
our views was attempted, nor was there any withholding of 
religious instruction. No alarm was awakened among either 
Hindus, Mussalmans or Sikhs: and the School, after a fair 
trial was considered a successful effort.’’® 


Thus, the question, as to the opening of the Mission School 
at Lodiana, received a satisfactory reply. Education, including 
Christian teaching, became a primary agency for enlightening 
the minds of the people of that great Province. Henceforth 
education was to be an important factor in the Evangelistic 
enterprise of the Presbyterian Church in India. 

The popularity of this school was so great that Mr. Lowrie 
was invited by the Maharajah Runjeet Singh to visit him in 
Lahore, the capital of his dominions. Having provided a suit- 
able escort he brought the missionary in great state to become 
his guest. The object of this great Ruler of the Punjab was 
to induce the missionary to undertake an educational work at 
Lahore in order that the princes and young nobles might receive 
an English education. The proposal was that he should spend 
six months of the year at his capital. Mr. Lowrie was favor- 
ably impressed by the offer. He wrote: 


__ 1 should have been delighted to have accepted this proposal, 
if the state of my health would at all have justified my living 


® Two Years in Upper India, pp. 138, 140. 
16 


The Founding of the Lodiana Mission 


on the plains ; it presented a fine prospect of obtaining a standing 
and influence, which would have been invaluable to a mission- 
ary. And in reflecting on the past, I have been disposed to 
regret that I had not consented at whatever risk; but the 
physician’s advice was imperative.’’® 

Although unable to consent to the Rajah’s project, the visit 
was not without important results. The missionary had made a 
good impression. The prejudices of the Sikhs against the 
Christian missionary were considerably modified, for during 
the long visit the missionary had many opportunities to tell the 
story of Jesus Christ and His salvation. The Rajah accepted 
the present of an English Bible and the translation of the Old 
Testament in the Punjabi language, and in the Gurmukhi char- 
acter as published by the Serampore missionaries. Mr. Lowrie 
had frequent conversations with Muhammadans, the most 
prominent being Faqir Nur-ud-Din and Faqir Aziz-ud-Din, 
high officers in the employ of the Sikh Government. 

After several weeks visit at Lahore, the missionary was sent 
in great honor to Lodiana. It is of interest to mention that 


the value of the costly presents,*® given to Mr. Lowrie, forma\ __ 


first credit in the cash book of the Lodiana mission. 

The new missionaries on their way from America had by 
this time arrived in Calcutta. The young lady, Miss Julia A. 
Davis, who had come out to undertake an educational work 
for the women of India, was met in Calcutta with the dis- 
couraging news that such work was as yet impracticable. Thus 
discouraged she severed her connection with the missionary 
party and became the wife of the Rev. Mr. John Goadby of the 
English Baptist Mission at Cuttack. 

The missionaries were unable to leave Calcutta until the 
24th of June, 1835. The slow method of travel by the river, 
already described, brought them to Fattehgarh about the end of 
October. Here they found tents awaiting their arrival, which 





® Two Years in Upper India, p. 144. 
10 They were valued at R. 2183-10-5 ($1091.53). 


17 


Our Missions in India 


had been sent from Lodiana by Captain Wade. The journey 
thence was in palanquin by stages of twelve miles a day, the mis- 
sionaries distributing vernacular books and tracts by the way 
as they had opportunity. 

On his return from Lahore, Mr. Lowrie continued his work 
of teaching and ministering to the spiritual needs of the English 
community. The example of the pioneer missionary at Lodiana 
has been followed, as far as possible, by his successors. 

Owing to repeated attacks of malarial fever, Mr. Lowrie was 
obliged to spend the summer in Simla, a mountain resort some 
7,000 feet above the sea. The physician had also insisted upon 
his seeking an entire change of climate by a visit to America. 
While in Simla he made a study of the country and its people, 
particularly the hill people of the Province. 

Hearing of the near approach of the new recruits, he left 
Simla about the middle of November and went to meet them at 
a point about thirty miles northwest of Delhi. He then jour- 
neyed with them to Lodiana. 

After some six weeks spent in canvassing the history of the 
mission to that date and advising with them as to the work and 
plans inaugurated by him, Mr. Lowrie bade farewell to many 
kind English friends, to the scholars in the school, and to his 
missionary brethren, commending each the other to the grace 
of God. 

Leaving Lodiana January 21st, 1836, Mr. Lowrie, travelling 
by dak to Calcutta, had the pleasure of meeting with a third 
party of missionaries, consisting of the Reverends J. R. Camp- 
bell, J. McEwen, Messrs. J. M. Jamieson, W. S. Rodgers and 
Joseph Porter and their wives. It was a great pleasure to be 
able to help these brethren in their preparation for the journey 
up country, before leaving India. Embarking at Calcutta, he 
returned to America, landing in New York on the 28th of 
December. 

Mr. Lowrie went home from India in the hope that he might 
be able to return again. This hope was not realized. Soon 


18 


The Founding of the Lodiana Mission 


after his arrival he entered the office of the Presbyterian Board 
in New York as a secretary, in which office he was destined to 
spend a long lifetime. By voice and pen he labored for more 
than half a century for the cause to which he had consecrated 
his life. When he left India, he expressed the hope “‘that the 
mission established at Lodiana would be the morning star 
preceding the fuil day of Gospel light and influence among the 
interesting people of India.” He lived to see his vision of a 
Mission at Lahore made real and he saw the Gospel carried to 
the borders of Afghanistan. 





Norge. The Rey. John OC. Lowrie, D. D. was the son of the Hon. Walter Lowrie, 
sometime judge of the Supreme Court of Pennsylvania, a man who devoted his 
life to the cause of Foreign Missions as Secretary of the Board of Foreign Missions 
of the Presbyterian Church. Three of his sons became Foreign Missionaries. John 
went to India; Walter and Reuben to China. John (C. Lowrie’s whole life was 
spent in Foreign Mission service. Walter went to China in 1842, but in 1847 
he was cruelly murdered by Chinese pirates. Reuben prepared himself to take 
his place, and went to China in 1854, He served for six years when he entered 
into rest. 

The Lowrie family holds a place of highest honor in the annals of Foreign 
Missions. 


19 


Elebadmdhlly sMe. 


The Missions Organized 


HE pioneer missionary, having completed his work in 

India, committed the further development of his plans 
into the hands of the new missionaries, the Rev. James 
Wilson and the Rev. John Newton whose arrival in Lodiana 
has already been mentioned. Land had already been ob- 
tained, whereon they now began to build two dwelling 
houses, a schoolhouse and a printing office for the accom- 
modation of a printing press which had been purchased in 
Calcutta. The two dwelling houses were very plain struc- 
tures, made of sun-dried brick with a thin covering on the 
outside walls and cornices of small burned brick, covered 
with lime plaster and whitewash. They consisted of four 
rooms, each 16 feet square, to which were added later on 
verandas and dressing rooms and bathrooms. ‘The roofs 
were flat consisting of boards spread on wooden beams 
and covered with clay and plaster. 

The schoolroom and printing office were placed on the 
west side of the compound and built in like fashion as the 
dwelling houses. 

These buildings were most unsatisfactory, being squat 
on the ground, low in the ceiling and without proper 
ventilation. They partook of the general character of the 
European buildings of the day, suitable for the use of men 
who rented temporary quarters, never knowing when they 





1 Mr. Newton in a letter written December, 1862 to Dr. Lowrie wrote as 
follows: ‘‘You helped us to select a site for the Mission premises, where remains 
of some old brick kilns were still visible, on a small piece of land, which had 
been promised in 1834 by a native chief, for the use of the Mission. On his 
death, soon afterwards, without heirs, this land became subject to the disposal 
of the British authorities, and it was granted to the Mission by Captain Wade, 
Fone Agent, early in the Spring of 1835.” The Foreign Missionary, April, 
1863, p. 309. 


20 


The Missions Organized 


might be transferred to another place. Experience soon led 
the missionaries to build houses better suited to such a 
climate, which meant better health and longer life. 

The threefold work now provided for was that of educa- 
tion, publication and the preaching of the Gospel whenever 
and wherever possible. This last form of work was in 
reality the first in importance, but, as we have already 
seen, was for several reasons as yet quite impracticable. 
Education had been begun when Mr. Lowrie took over 
the English school established by Captain Wade. Provision 
for publication was made, on the arrival of the second in- 
stallment of the mission force, when the press was set up 
in the building now erected. Both English and vernacular 
type and matrices were brought from Calcutta. But before 
preaching and publishing in the vernacular languages was 
possible, the missionaries must acquire the requisite knowl- 
edge of the language. It came about, in the providence of 
God, that the only way as yet open to bring the gospel 
message to the people was to undertake the education of 
the people in the English language. The school was al- 
ready in existence and some of the people were anxious to 
receive the instruction given. To be sure their main anxiety 
was to secure such knowledge of English as would enable 
them to secure service under the new government as writers 
and accountants. The monthly wage was only some forty 
or fifty rupees, but that was regarded as a large sum at that 
time, the mass of the people being glad to get regular 
service on wages of from five to ten rupees a month. 

Accepting the advice of Christian friends, the mission- 
aries carried on the school, realizing the need of much tact 
in their effort to maintain, the religious ideals of a mission 
school. Quietly and with great wisdom, effort was made to 
win the confidence of the pupils and their parents. It was 
not until the second year of the school’s life that the morn- 
ing service, consisting of the reading of a portion of scrip- 


21 


Our Missions in India 


ture and a prayer, was begun. Several people became 
alarmed and withdrew from the school, thinking they were 
now to be compelled to become Christians. The panic, 
however, soon passed away and the school went on its way 
as the pioneer for Western education in the Punjab. AL 
though the school was always open to all classes, the ma- 
jority of the pupils in the beginning came from Muham- 
madan families. This may have been due in some measure 
to an arrangement which enabled the school to offer small 
stipends to those who wished to prepare for Government © 
service. A fund was started privately by the European 
ladies in the station to provide the money for these stipends. 
No guarantee as to repayment was required, except a 
promise made by the beneficiary himself, that when he 
should secure employment, he would refund the amount 
of the stipends received by monthly installments. It is 
much to the credit of the students that, with few exceptions, 
they refunded these stipends to the school. The Kashmiris 
being very poor were induced to permit their boys to accept 
these stipends and prepare themselves for Government serv- 
sce. Later on the Hindus and Sikhs, probably being influ- 
enced in the same way, and also stirred up by the action of 
their Muslim neighbors, began to send the larger number 
of pupils. Many boys came from long distances. A few 
were the sons of noblemen, who came riding on horses, 
carrying umbrellas! It will be of interest to the reader to 
learn something more of the scope of study and the sub- 
jects presented in this pioneer school. The following is 
quoted from the Report of the Lodiana Mission School: 


“The school consists of two departments, called the 
Primary and the High School. The studies of the former 
are Roman Urdu; the First Books in a course of English 
reading, writing and the elements of Grammar and Arith- 


metic. 
“The studies in the High School are English Reading, 


22 


The Missions Organized 


Geography, English Grammar, Arithmetic, Evidences of 
Christianity, Algebra, Geometry, History of England, 
Chemistry, Political Economy, Surveying, History of India, 
Physical Geography, Mental Philosophy, Logic, and the 
Bible, together with written translations and compositions,” 


Concerning the curriculum the chronicler remarks: “This 
is the prescribed course; but no class has yet been induced 
to remain long enough to complete it.” 

Learning was not sought for its own sake, but as a means 
to secure emolument and an honorable position. To Chris- 
tian men, who had sought an education at great personal 
expense and possibly some self-denial, loving knowledge 
for its own sake, this universal] spirit of commercialism 
loomed up in their way, not only as a great disappointment, 
but as an obstacle in the way of their missionary career. 
Could it be possible that their lives were to be spent merely 
to provide babus (office clerks) to supply the needs of the - 
Government? Was a service of this sort compatible with 
their calling as missionaries of the Gospel of Jesus Christ? 
What possible good could proceed from a merely secular 
education of Hindus, Sikhs, and Muhammadans, thereby 
fitting them to become powertul antagonists of the Chris- 
tian faith? Such questionings led to much thought and 
consideration. Much valuable aid was received from the 
experience of their missionary friends in Calcutta, espe- 
cially that of the great apostle and advocate of English 
education in India, the already venerable Dr. Alexander 
Duff. The result of this study was that education was 
continued with new zeal and carried on as a. principal 
means of converting India’s people to the thought, ideals 
and principles of the Christian religion. 

The rapidly growing desire of the Indians for an English 
education was due to the definite purpose of the Govern- 
ment to educate young men to provide for the public offices 
native officials, who could understand and use the language 


23 


Our Missions in India 


of their English rulers. This would not only be most use- 
ful to those, who would otherwise be obliged to acquire a 
knowledge of the vernacular languages, of which there are’ 
more than forty, to say nothing of some five hundred dia- 
lects, but would result by and by in making the Enghsh 
language the language of learning and the medium of inter- 
course in the higher circles of all Indian society. Such 
schools would bring to the educated people of India a key 
to the treasuries of all the knowledge and science of 
Western nations, and particularly of the English speaking 
nations of the world. 

From the missionary standpoint, therefore, it was not 
difficult to see the immense vantage ground that education 
of this kind would afford. As pioneers they would have 
the opportunity of bringing to many young men that cul- 
ture of mind and heart, which would fit them for the highest 
places in the gift of the Government. Nothing else would 
so popularize the mission and dignify the missionary. 
Looking at this question from the standpoint of the mis- 
sionary himself, what could be more interesting and attrac- 
tive than the opportunity of speaking to boys and young 
men day by day for a period of years concerning the true 
religion and its way of life and peace for both time and 
eternity? The simple knowledge of Geography and History, 
of Science and Literature would surely create a revolution 
in the minds of those young men, leading them to abandon 
the false faith of their fathers. The result of merely secular 
education would be to create a generation of infidels. Mr. 
Lowrie, looking at this problem from the Christian stand- 
point, wrote as follows: 


“The English language contains much that is evil, all 
that is good, studying it, thousands of influential native 
youth will abandon the religion of their fathers, perceiving 
that it is absolutely irreconcilable with the simplest rudi- 
ments of correct knowledge. But will they become Chris- 


24 


The Missions Organized 


tians? Not necessarily. A large part of the influence that 
reaches the Hindu mind through the medium of our lan- 
guage has never received a Christian baptism. Many of 
those English ideas are engaged in demolishing the Hindu 
temples, but they do not build up the Christian Church. 
Left to the guidance of their own depraved hearts, without 
any light from heaven to direct their minds, these Hindu- 
English readers will become infidels, believers of no religion 
at all. Many of the Indians, especially in the Cities, where 
Europeans reside, and Indians, whose English education 
gives them great influence with their countrymen, are now 
of this character. . . . There is too much reason to fear the 
eventual prevalence of a pagan infidelity in India.’”? 

Two generations have passed since these words were 
written. The experience and observation of all these years 
have abundantly justified this forecast, and have continually 
strengthened the hands of those who have maintained the 
cause of a Christian education alongside of the Govern- 
ment and the non-Christian schools and colleges, which have 
been established in every part of the Indian empire. 

Returning to Lodiana: the English School there rapidly 
increased in numbers. It soon became necessary to add 
several Indian teachers. These were all non-Christians. 
Many of them were faithful and loyal to the school. Their 
presence gave confidence to the parents of their students 
and character to the school. The Christian teaching no 
doubt deterred some of the people from patronizing the 
school, but on the other hand the people generally were 
pleased to observe that the moral influence exerted upon 
their children greatly enhanced their prospects in connection 
with Government service. The routine of the missionaries, 
during the first year, was limited to the acquisition of the 
vernacular languages, the superintendence of the school, 
the building of their houses and other buildings needed for 


2 Two Years in Upper India, pp. 269, 276. 
25 


Our Missions in India 


the school and the press, and the conducting of religious 
services for,the English speaking community. 

The third party of missionaries, already mentioned, after 
bidding adieu to Mr. Lowrie at Calcutta, proceeded on their 
way up country. The coming of so large a party, five men 
and their wives, opened the way to an extension of the 
borders of the Mission. In the Summer of 1836, the mis- 
sionaries at Lodiana received a letter from Mr. Conelly, the 
Collector and Magistrate at Saharanpur, in which he recom- 
mended that city as a suitablé station for some of the new 
missionaries who were then on their way up the Ganges. 
He at the same time made mention of a large house, lately 
occupied by one of the Civil officers, which could be bought 
for the paltry sum of four hundred rupees. This combina- 
tion of circumstances seemed like a leading of Providence, 
especially as there were comparatively few places open in 
this field, and none so inviting as Saharanpur. Accordingly 
the house was purchased and made ready for occupation. 

Saharanpur was a city of about 50,000 inhabitants and 
was the centre of a large agricultural district, with a popu- 
lation of 800,000, of whom about one-third were Muham- 
madans. The remainder were Hindus and _ out-caste 
peoples. 

Another station occupied at this time was Subathu. The 
circumstances which specially led to the occupation of 
Subathu were also providential. During the Summer of 
1835, while Mr. Lowrie was in Simla, he made a study of 
the hill tribes. Believing them to be simple minded and 
teachable, he thought Subathu would be a good centre for 
missionary work among them. This opinion he had men- 
tioned in conversation with the missionaries at Lodiana. 
In the course of the Summer of 1836 they received a letter 
from Dr. Laughton, surgeon of the Gurkha regiment then 
stationed at Subathu, telling them that if a missionary 


26 


The Missions Organized 


could be sent there a good dwelling house could be pur- 
chased for the small sum of six hundred rupees. Already 
the need of a refuge in the mountains from the excessive 
heat of the summer was being felt. This invitation to make 
Subathu a mission station seemed a call of Providence. 
The invitation was accepted and the house was bought. 

Subathu was a Cantonment station, where European 
regiments could be quartered during the hot season. It 
is surrounded by beautiful valleys and populous villages. 
The presence of a European physician made it attractive as 
a summer resort. It was possible for a missionary to live 
here, when life and health were impossible on the plains, 
and at the same time afforded a field for missionary work 
in the cantonment Bazar and the surrounding villages. 

A third station was occupied during this year under 
circumstances illustrating the old saying: “Man proposes 
but God disposes.” 

The missionary party, already mentioned as being on 
their way from Calcutta, coming up country by river boats 
on the Ganges, arrived in Cawnpore. They had been over- 
taken by a storm just above the city of Bhagulpur, in which 
a boat containing the heavy luggage was blown over and 
sunk. A box containing some parts of a printing press was 
lost. At Cawnpore the missionaries learned that these 
missing portions could be obtained in Allahabad. It was 
decided to send one of the party, Rev. Mr. McEwen, to pur- 
chase the missing pieces. While in Allahabad Mr. McEwen 
was asked to conduct the Sabbath services held in the Bap- 
tist Mission Church for Europeans. The people were so 
pleased as at once to prepare an earnest request that Mr. 
McEwen and his wife be settled in Allahabad to render 
assistance in English preaching. The only other minister 
in Allahabad at that time was the Rev. Mr. McIntosh, sent 
by the Baptist mission at Serampore. Mr. McEwen was 


Zh 


Our Missions in India 


deeply impressed by this call and especially because of the 
wonderful opening for a new missionary work. Mr. Mc- 
Intosh also urged upon the missionaries the great need of 
help in the work of preaching. After accomplishing the 
purchase of the parts of the press machinery, and also 
securing ay practical printer for work at, leodianaseie 
McEwen returned to Cawnpore and placed the call before 
his fellow missionaries, who decided that he and his wife 
should go to Allahabad to engage in English preaching, 
and await the action of the Mission meeting at Lodiana. 

On the arrival of Mr. McEwen with Mrs. McEwen, at 
Allahabad, their reception by the people was most cordial. 
The field was seen to be so extensive, and the prospect for 
usefulness so encouraging, that the proposed arrangement 
was approved by the Mission; and Allahabad was now 
formally occupied as a Mission Station with Mr. McEwen 
in charge. 

On arrival of new recruits at Lodiana, the new stations 
were recognized and the following definite assignments 
were made for the work at each: 


Rev. John Newton and Mrs. Newton 
Rev. Joseph Porter*® and Mrs. Porter ' Lodiana 
Rev. W. Rodgers* and Mrs. Rodgers 

Rev. James Wilson and Mrs. Wilson Subathu 
Rev. J. R. Campbell and Mrs. Campbell } 

Rev. J. M. Jamieson® and Mrs. Jamieson Saharanpur 
Rev. James McEwen and Mrs. McEwen | Allahabad 


At Allahabad, as in Lodiana, the first sphere of work 
open among the native population was that of education. 
a boarding school for girls was established, chiefly for 
orphans; and a day school for Eurasian children was 
opened. Mr. McEwen engaged regularly in English 


3 These three men had volunteered while in college and, on receiving their 
degrees of B.A., came to India. They were all afterwards ordained to the 
ministry by Presbytery. 


28 


The Missions Organized 


preaching. In January, 1837, a church was organized with 
twelve members, and was called “The Mission Church.” 

The experience of this pioneer missionary at Allahabad 
was very similar to that of Mr. Lowrie at Lodiana. From 
his first arrival in India, Mr. McEwen suffered from ill 
health, and at length his strength declined so rapidly that 
it was considered advisable for him to return to America. 
He left India early in 1838, and spent the remainder of his 
life as a pastor in New York State. He died in 1845. 

A printing press was now set up at Lodiana. The first 
outfit was very simple. Mr. Newton and Mr. Wilson while 
in Calcutta had visited the Baptist Mission Press. They . 
were there advised to buy a press as a necessary adjunct to 
their work. Accordingly they purchased an old fashioned 
wooden press, such as was still sometimes used in those 
days. They also bought a font of type with paper and 
printing ink. These they got from the Baptist Mission - 
Press, then under the superintendence of Rev. William H. 
Pierce, who had greatly befriended them as well as their 
predecessors. 

Neither of these missionaries had any knowledge of 
printing, but Mr. Pierce gave them one of his Indian com- 
positors to assist them in beginning the work. The Press 
building having been erected, they were ready to set up 
the press. The building had three apartments; one for the 
press and type, another for paper and printed matter, and 
a third for a bookbindery. 

Mr. Newton had charge of the press; he learned from 
his compositor how to work the press and then he and the 
compositor taught some native apprentices. In this humble 
manner the first printing establishment in upper India was 
begun. 

In the same year, 1836, two orphanages were begun in 
Lodiana; one for boys and the other for girls. Here again 
the beginnings were very humble. A girl was sent to the 


29 


Our Missions in India 


Mission by the Magistrate at Karnal and a boy by the 
Magistrate at Delhi. This was the beginning of the two 
orphanages. By the end of the year the number of orphan 
girls increased to six. These were sheltered in a house 
built contiguous to one of the new mission houses and 
placed under the care of Mrs. Newton. The boys brought 
to the mission were provided for in another part of the 
premises and placed in charge of Mr. Porter. 

The new missionaries at Saharanpur, Messrs. Campbell 
and Jamieson, with their wives, were necessarily engaged 
during the first year, in getting settled in their homes and 
in planning for their work. They also gave attention to 
language study. Here it may be mentioned that the mis- 
sionaries at Saharanpur belonged to a denomination of the 
Presbyterian family, now denominated as Reformed Pres- 
byterian. The arrangement between that church and the 
Presbyterian Assembly’s Board of Foreign Missions was 
that the stations, including houses and land, were all alike 
to be held under the control of the General Assembly’s 
Board in New York, while each denomination’s represen- 
tatives should be under the ecclesiastical control of their 
own Presbyteries. The allied body was expected to con- 
tribute to the Board in New York money enough to cover 
the salaries of their missionaries. 

The first work that presented itself to the missionaries 
at Saharanpur was that of education. A school was started 
and for a time was quite prosperous. However, a serious 
mistake had been made in the beginning. They had been 
silent on the subject of Christian teaching. When later on 
they began to open the school with prayer, most of the 
students fled. The missionaries persisted and quietly went 
on with their work, and gradually the pupils began to 
return. 

From this time and onward, when new schools were be- 


30 


The Missions Organized 


gun, religious services also began with the opening of the 
school.* 

At Subathu, the missionaries, Messrs. James Wilson and 
W. Rodgers and their wives, found a comfortable home in 
the house which Dr. Laughton had secured for them. It 
was located in the Cantonment, which was a serious draw- 
back, inasmuch as it might be claimed at any time by Army 
officers. For the present, however, the missionaries occu- 
pied it and began their work; the study of the vernacular 
language and preaching to an English congregation. A 
school for boys was opened in the native quarters. Mrs. 
Wilson began a school for Indian girls. This was the first 


school for native girls in North India. 

The next year, Mr. Wilson was transferred to Allahabad 
to take the place of Mr. McEwen, whose failing health 
obliged his return to America. Soon after this it became 
DecessaiyetOy ttansien WVir. Rodgers: to) odianariimvins 
Jamieson being in poor health in Saharanpur, Mr. Jamieson 
was sent to take up the work at Subathu. Mrs. Jamieson 
carried on the girls’ school, begun by Mrs. Wilson. The 
character and importance of this school is thus noticed in 
the Mission Report: “Thirty-seven girls are on the roll, 
with thirty in attendance. Many of them can now read in 
the Hindi New Testament in the Deva Nagari character 
beautifully. They are likewise learning to sew, spin, knit, 
to make braid, &c. Some of them have made considerable 
progress in needle work.” 

This kind of work illustrates the service rendered by the 
wives of missionaries long before the more modern special 





4Fifty years later, the Rev. John Newton, in his history of the Mission 
wrote: ‘‘So deeply has the propriety of this religious exercise impressed itself 
on the minds of the pupils, and perhaps on the parents, as contributing to the 
prosperity of the school that when a rival institution was organized eighteen 
years ago, by a combination of Hindus and Mohammedans, the classes at first 
being made up of pupils withdrawn from the Mission School, and having for its 
head master a young man, who had been educated by us, it was said to have 
been made a part of the daily routine for the regular studies to be suspended 
for a short time: when Hindus and Muslims assembled in separate rooms to get 
religious instruction from a Hindu Pundit and a Maulyie. History of A. P. Mis- 
sion, pp. 29, 30. 


31 


Our Missions in India 


service rendered by unmarried ladies began. With the 
work at Lodiana, Subathu and Allahabad in Girls’ schools 
and Orphanages under the management of Mrs. Newton, 
Mrs. Wilson and Mrs. Jamieson, women’s work for women 
had already made a good beginning. 

On the 14th of October, 1837, a fourth party of mission- 
aries sailed from America and arrived in Calcutta in the 
following April. These were the Rev. Henry R. Wilson, 
Rev. John H. Morrison, Mr. James Craig and Mr. Reese 
Morris, and their wives. The joy of their landing after 
so long a journey was soon to be clouded by sorrow. Some 
three weeks after landing, Mrs. Morrison was suddenly 
seized by that dread disease, Asiatic cholera. Her illness 
was accompanied by acute suffering and from the first she 
gave no hope of recovery. This she realized as she said 
to her husband: “Tell them all at home, much as I love 
them and much as my heart clings to them, tell them all I 
am not sorry that I left them all for Christ, though it be but 
to die in His service; no, tell them I rejoice that I have 
been permitted to enjoy the privilege.” She died with the 
word “Glorious” on her lips. She was laid by loving hands 
beside the grave of Mrs. Lowrie.° 

As soon as practicable, this party of missionaries jour- 
neyed northward, each to his destination. Mr. Morrison 
joined Mr. James Wilson at Allahabad and soon after 
took charge of the English Church services there. Messrs. 
Craig and Morris proceeded to Lodiana. Mr. Craig took 
charge of the school at Saharanpur and Mr. Morris was 
assigned to the management of the Mission Press for which 
he had special training. 

The arrival of the Rev. Henry R. Wilson enabled the 
Mission to undertake the establishment of a new mission 
station at Fattehgarh, about two hundred miles northwest 





> A memoir of this devoted young woman was prepared by Rev. E. J. Richards, 
and published by M. W. Dodd, New York. 


32 


The Missions Organized 


of Allahabad. The providential circumstances which led to 
the choice of this station were as follows: 

Two English officers had undertaken the care of a num- 
ber of orphan boys, during the dreadful famine of 1837. 
One of these was Dr. Charles Madden, a pious physician 
at Fattehpur, who had 100 orphan boys. Being obliged by 
the failing health of his wife to leave the station, he was 
anxious to transfer fifty of these children to the care of a 
missionary. He proposed to make over the school building 
and apparatus and money to the value of one thousand 
rupees. 

Captain Wheeler, a Christian officer at Fattehgarh had 
supported twenty orphans, but now was under marching 
orders. He had heard of the arrival of the American 
missionaries in Calcutta and became anxious to transfer 
his charges to them. It was therefore decided to accept 
the offer of these gentlemen, and accordingly they assigned 
Mr. and Mrs. Henry R. Wilson to Fattehgarh. The fifty 
children at Fattehpur were sent up to Cawnpore to meet 
the missionary. On arrival at Cawnpore the Wilsons real- 
ized that their work had already been provided for. Taking 
charge of the orphan children they proceeded to Fattehgarh 
and there found Captain Wheeler’s boys awaiting them. 
They reached Fattehgarh, November 3rd, 1838.° 

The Fattehgarh station included the City of Farrukha- 
bad and the adjacent cantonment and Fort called Fatteh- 
garh. Farrukhabad was the centre of a large and populous 
district, while Fattehgarh, some five miles distant, was the 
military centre with its European residents. The Mission 
station when fully organized comprised two communities 
with mission houses in each; Rakha in Fattehgarh and 
Barhpur near the city. Mr. H. R. Wilson established the 
orphange at Fattehgarh. 

On the 12th of October, 1838, another party of mission- 


6 History of A. P. Mission, p. 110. 
33 


Our Missions in India 


aries sailed from America for India, arriving in Calcutta in 
the following May. This party consisted of the Rev. Joseph 
Warren, Rev. James L. Scott and Rev. John E. Freeman, 
and their wives. Messrs. Warren and Freeman were ap- 
pointed to labor in Allahabad and Mr. Scott at Fattehgarh. 
A printing press had been sent from America with this 
party; and as Mr. Warren had some practical knowledge of 
printing, he was made superintendent of the work of the 
press. 

Mr. and Mrs. Scott reached Fattehgarh in August, 1839. 
The Orphanage at Fattehgarh now contained one hundred 
and nine orphan boys, twenty of this number having been 
given to Mr. Wilson by a gentleman in Bareilly, on condi- 
tion that they should be known as the Rohilkand Branch 
of the Orphanage. 

In order to provide manual training for the larger boys 
in the orphanage, six workmen were brought from Mir- 
zapur to give instruction and aid in the art of carpet weav- 
ing. With an outlay of three hundred rupees, this new 
industry was inaugurated.’ 

On the 5th of August, 1840, the Rev. Messrs. John C. 
Rankin, William H. McAuley and Joseph Owen, together 
with Mrs. Rankin, Mr. McAuley and Miss Jane Vander- 
veer, sailed from Boston for India. Mr. Owen was assigned 
to Allahabad,—the other members of the party to Fatteh- 
garh. 

The arrival of Mr. Owen at Allahabad made possible the 
establishment of a High School for Indian boys. He had 
tarried long enough in Calcutta to make a study of Indian 
education methods. He was especially impressed by the 
work being done in the Institution of the General Assembly 
of the Church of Scotland, then under the superintendence 
of Dr. Alexander Duff. This institution had only been in 
existence for about ten years, but was attended by about 


7 History of A. P. Mission, p. 111. 
34 


The Missions Organized 


six hundred pupils. The sight of such an opportunity to 
reach the heart of India filled Mr. Owen with profound 
admiration. It was, as he said, the most interesting thing 
he had seen in the great city. On arrival in Allahabad, he 
entered upon the duties of the superintendence of the first 
High School of that city. 

The Mission property on the banks of the Jamna river 
at Allahabad was purchased about this time. It comprised 
a large compound of several acres in extent and a large 
double house, which was formerly the residence of the 
English magistrate. This building provided ample accom- 
modation for two families, while the compound afforded a 
splendid site for the new school buildings. Messrs. Wilson 
and Freeman occupied the dwelling house. The extensive 
out-offices were remodeled to provide accommodation for 
the Girls’ Orphanage. A house for the Boy’s Orphanage 
was also built on the grounds. On the opposite side of 
the public road was a piece of land attached to this estate, 
and on this land was a building that had been part of an 
old mint. This old building was repaired and made a place 
for Hindustani worship. * 

The Allahabad Orphan Asylum was at first begun to pro- 
vide for children whose parents perished in the great famine 
of 1837-1838. This famine prevailed over the region on both 
sides of the Jamna river, from above Allahabad to the 
region of Delhi, causing a fearful destruction of life. The 
Government and private individuals did all that was pos- 
sible to alleviate its horrors. Among other benevolent 
efforts, much was done to collect and feed the starving 
children, whose parents had either died, or had deserted 
them. Many of these children were afterwards restored 
to their parents or relatives; but hundreds, whose relatives 


8 History of A. P. Mission, Deltas 
35 


Our Missions in India 


could not be found, were handed over to various orphan 
asylums, which had been established by the Missions." 

In March, 1842, the Allahabad mission was further 
strengthened by the arrival from America of the Rev. John 
Wray and his wife. These took the places made vacant 
by the departure of Mr. and Mrs. Morrison for America, 
made necessary by the failing health of Mrs. Morrison. 

Mrs. Morrison was not permitted to accomplish this 
journey. She was taken seriously ill in Calcutta and, after 
a lingering period of suffering, entered into rest on the 
14th of February, 1843.°° Mr. Morrison, with his three 
motherless children, proceeded to America. 

The Rev. Levi Janvier and Mrs. Janvier, who were fellow 
travellers with Mr. and Mrs. Wray, were appointed to 
Lodiana. They had travelled from Calcutta to Allahabad 
by dak, the carriage being drawn by camels. They con- 
tinued their journey by the same mode of travel to Lodiana. 
This marks a new era in travel, the river boat no longer had 
a monopoly. The Grand Trunk road, a metaled highway 
from Calcutta to Peshawur, built for military purposes, had 
superseded the river route, except for heavy freight. 

Early in 1844, two more missionaries arrived from 
America; the Rev. J. J. Walsh and Mrs. Walsh. On the 
recommendation of the Rev. Henry R. Wilson of Fatteh- 
garh, a new station had been opened at Mainpuri, a city 
situated some forty miles west of Fattehgarh. This was in 
some measure due to the zeal of a medical officer, Dr. 
Guise, who had interested himself in the Indian people and 
tried to help them by opening a school for boys. Mr. and 
Mrs. Scott of Fattehgarh were sent to take charge of the 
new station. On their arrival, November, 1843, the Civil 
Surgeon, Dr. Guise, gave them a hearty welcome not only 


® Warren in Missionary Life in North India, p. 68. 


10 This was Mrs. Isabella Hay Morrison who was married in February, 1839. 
Mr. Morrison’s first wife died in Calcutta in May, 1837. 


36 


The Missions Organized 


to the station but to his own house, where they remained 
until the end of December, when the house they had en- 
gaged was ready for them. Dr. Guise transferred to Mr. 
Scott the school he had started. The school now grew so 
rapidly in numbers, that a new building had to be built 
for its accommodation. 

It is interesting to notice once more that here as else- 
where the first form of evangelistic work open to the mis- 
sionary was education. 

The failing health of Mrs. Wilson of Fattehgarh now 
obliged Mr. Wilson to return with his family to America. 
Accordingly, Mr. Scott had to be brought back from Main- — 
puri to Fattehgarh to take up the superintendence of the 
orphanage and its industries. Mr. and Mrs. Walsh were 
sent to Mainpuri. 

A number of stations had now been occupied in the 
Northwest Provinces. The distance between the Punjab 
and the Northwest Provinces was too great for convenience 
or economy. It was therefore found to be expedient to 
constitute two separate missions. Those in the Punjab 
and the Cis-Sutlej, Protected States form the “Lodiana 
Mission.” The missions in Allahabad, Fattehgarh and 
Mainpuri were invited to form the “Farrukhabad Mission.” 

The solution of ecclesiastical problems in the early days 
of the mission is not without interest. Rev. John Newton 
gives us the following account of it: 


“Of the party of missionaries which joined the mission 
in 1836, three were unordained. They had been sent out 
under the designation of teachers. They had all, however, 
the ministry in view; and having gone through a regular 
course of Collegiate study and obtained the degrees of 
B. A., they were prepared to prosecute their theological 
Studies under Presbyterial direction. But there was no 
Presbytery in the mission field; and, in connection with the 
General Assembly, there was not a sufficient number of 
ministers to form a constitutional Presbytery. There were 


37 


Our Missions in India 


only two ministers in Lodiana, while the constitution re- 
quired three. To meet this emergency it was agreed that 
the two (viz: Mr. Wilson and myself) and Mr. Campbell, 
one of the party referred to, who was a minister of the 
Reformed Presbyterian Church, should organize a Pres- 
bytery, and so be able to give formal ordination to the 
others, whenever the way for such ordination might be 
opened. Accordingly the Presbytery was constituted, and 
after the usual trial, the three candidates were ordained. 

“The whole thing was of course irregular; but the anomal- 
ous position the missionaries.were placed in seemed to them 
to justify it: and the principle of it has since been recog- 
nized by the proposed alliance of different Presbyterian 
bodies occupying the same mission field, for certain ecclesi- 
astical purposes. 

“The matter was soon after brought to the notice of the 
General Assembly and while the Assembly disapproved the 
measure, it gave informal validity to it, by acknowledging 
the three brethren — Jamieson, Rodgers, and Porter —as 
truly ordained ministers, and directing them, with the 
original two in its connection to constitute the Presbytery 
of Lodiana. This Presbytery in its first form was consti- 
tuted in 1837. Its present form was assumed two or three 
years later. | 

“In 1838 another minister of the Reformed Presbyterian 
Church—Rey. Joseph Caldwell—joined the mission; and as 
two ministers, according to the law of that church, can 
form a Presbytery, Messrs. Campbell and Caldwell in due 
time organized the Presbytery of Saharanpur. That was in 
1841. 

“Not far from the same time, two Presbyteries of our 
Church were organized within the bounds of the Farruk- 
habad mission :—one the Farrukhabad; the other, the Alla- 
habad Presbytery. 

“Hereupon the General Assembly, in 1841, adopted a 
resolution by which the three Presbyteries of Lodiana, Alla- 
habad and Farrukhabad, were to constitute the Synod of 
Northern India.”** 


Thus far in the history of the India Mission, compara- 


5 


11 History of A. P. Mission, pp. 67, 68. 
38 


The Missions Organized 


tively little had been accomplished in the way of conver- 
sions. The actual results of these ten years’ labor cannot 
be tabulated in statistical form. Important centres had 
been occupied. Schools had been opened for non-Christian: 
children, orphanages for both boys and girls had been 
established, and in them boys and girls were being con- 
verted and trained for service. Many of these were already 
proving themselves to be valuable helpers, as teachers and 
preachers. Christian homes had been created. Churches 
were organized, and the Gospel had been preached before 
thousands of Hindus and Muhammadans in widely scat- 
tered towns and villages. Excellent work too had been 
done among the Europeans, both civil and military. The 
scriptures had been widely distributed, the languages 
learned, books and tracts were being printed and published 
in several vernacular languages. 

The great importance of the printing press in connection 

with missionary work had been demonstrated by the Bap- 
tist missionaries.at Serampore. Under the inspiration of 
William Carey, William Ward and Joshua Marshman, the 
work of Bible translation and publication in the vernacular 
language had made astonishing progress. Scriptures and 
portions had been widely scattered in the cities along the 
coast, while many had found their way far up the navigable 
rivers. 
_ For the missionaries, newly arrived in Calcutta, scarcely 
anything aroused more interest than the Baptist Mission 
press. As we have already seen, it was by the advice and 
help of the Rev. W. H. Pierce that Messrs. Newton and 
Wilson brought with them to Lodiana, a small wooden 
press with printing ink and paper. 

After the erection of suitable buildings, this was made 
ready for work, but little could be done until the arrival 
of Mr. Reese Morris from America, who undertook the 
management of the Press. A few native compositors had 


39 


Our Missions in India 


been trained to do ordinary work and were now ready to 
begin work under the trained hand of the new superin- 
tendent. 

The first publication at Lodiana was a Persian tract, 
entitled “A sermon for the whole world.” It consisted of 
the Sermon on the Mount, with the last three verses of 
Matthew IV prefixed as an introduction. Other select 
scripture verses were added to set forth briefly the work 
of Jesus Christ as the Saviour of sinful men, the whole 
closing with the Apostolic Benediction in Hebrews xiii. 
20 and 21. 

The press plant was enlarged by importing from America 
two iron presses of the best make then known. The effort 
was made to print by lithography; but with indifferent 
success. Types were obtained in the Persian, Deva Nagari 
and Gurmukhi characters: manufactured for the most part 
in Serampore. Later on a type foundry was set up. The 
main purpose of the press was to print and publish Christian 
books and scriptures for evangelistic purposes. For a few 
years, the Lodiana Akhbar (News) was printed, as a kind 
of local Gazette in the interest of the Government. The lan- 
guages employed were Urdu, Persian, Hindi, Punjabi and 
Kashmiri. 

The missionaries began to write books and tracts, as soon 
as they had acquired the language. They used native mun- 
shies and pundits to aid in securing a correct idiom. Many 
books and tracts published elsewhere, were reprinted by 
permission. Up to the year 1844, fifty-eight thousand scrip- 
ture portions had been issued. Of tracts 385,000 copies of 
some fifty-five original tracts had been printed, besides 
75,000 reprints. 

The principal authors were, John Newton, W. Rodgers, 
J. R. Campbell, James Wilson and Joseph Porter, for the 
Lodiana mission. 

At Allahabad, the work of printing begun by Mr. Warren, 


40 


The Missions Organized 


on his press, set up in a bath room, was for a year or two, 
merely a pastime while studying the language and a means 
of training his compositor, John.*? In that small room John 
began his career as a printer on a catechism by John Brown 
of Haddington. 

The work of the press at Allahabad increased slowly, as 
at Lodiana. The larger need there was a literature in 
Hindi and Roman Urdu. Messts. Wilson, Freeman and 
Warren were specially active with their pens. 

These humble efforts to begin the work of preparing 
and publishing a Christian literature in the vernacular 
languages of North India and the Punjab eventuated in 
the establishment of the publishing business of the Ameri- 
can Mission at Lodiana and Allahabad. 

One aspect of the literary work of the Punjab mission- 
aries deserves special mention. The proper study of the 
language, preliminary to the writing of books in the ver- 
nacular, required various literary helps: Grammars, Dic- 
tionaries, Manuals, &c. The Punjabi language was abso- 
lutely wanting in any such helps. Accordingly the Rey. 
John Newton undertook the duty of providing such books. 
He first began by preparing a Grammar of the Punjabi lan- 
guage in English and Gurmukhi. His book grew up with 
his study of the language, and the aid of a good pundit. 
This work was published in due course and so became avajl- 
able for any one desiring to acquire a knowledge of the 
Punjabi language. 

Later on he and his colleagues Joseph Porter and Levi 
Janvier undertook to compile an English and Punjabi Dic- 
tionary. Such a work necessitated a large acquaintance 
with the sacred writings of the Sikhs and many secular 
works in manuscript. This work occupied several years of 





12 John Jordan, who spent a long lifetime in the mission press, eventually be- 
coming a joint proprietor with Mr. Caleb, and after acquiring a fortune, retired in 
old age, dying in 1918, respected by all. His body was carried by Christian young 
men to the grave. 


4] 


Our Missions in India 


study by men, whose hands were full of other forms of 
missionary work. The book when completed was used by 
civil and military officers as well as by missionaries for the 
next two generations. 

Another kind of literature also had to be prepared: text 
books, in Urdu, Hindi and Punjabi. A manual of Geogra- 
phy and a History of the Punjab with brief descriptions of 
the chief towns and cities. These were published at 
Lodiana. | 

The creation of a Christian community brought also the 
need and the preparation of suitable books for old and 
young. Thus Christian literature grew up as a new intel- 
lectual product. Every man learned by experience the 
need—first his own need—of a certain kind of literature; 
and he set to work to provide for that need. As a result 
almost every missionary heard a call to literary effort. 

The number of readers was as yet very small, especially 
in the villages; but to place in a village a copy of the 
scriptures, or a good book, was like placing a candle in a 
dark room. 

The British and American Bible Societies were asked to 
publish the scriptures—the missionaries doing the neces- 
sary work of translating or revising needed for the various 
languages. 

This work of preparing books and tracts continued year 
after year. The English and American tract societies were 
asked to publish and their response was most generous. 
Ere long the evangelist could carry with him considerable 
quantities of scripture portions, books and tracts in Urdu, 
Hindi and Punjabi. 

The birth of a Christian community with its schools, 
training classes, Sunday Schools, &c., called for a special 
literature: Biography, History, Commentaries, Concord- 
ances, Theological treatises, with books for young and old. 
The preparation of such publications absorbed a large por- 


42 


The Missions Organized 


tion of the time and labor of the authors, revisers and 
printers. Like the rain and sunshine, which falling upon 
the newly sown seed, cause it to germinate and grow into 
golden harvests, so the quiet and often unseen influence of 
these devoted men, laboring in the solitude of the study has 
placed in the hands of coming generations of Christian 
workers the means of a wide extension of the Kingdom of 
God by means of the printed word of God and a Christian 
literature. 

The distribution of Christian literature was at first com- 
paratively easy. The paucity of books of any kind led many 
people to read Christian books with avidity. Even the. 
printed papers used as wrappers were treasured by many 
and read over and over again. It was, however, difficult 
to induce people to buy books. In order to secure a wide 
circulation of religious tracts and books in the vernacular 
languages, it was necessary to circulate them free of 
charge. It is on record that the Lodiana missionaries 
gave away as many as 25,000 copies at a single mela at 
Hardwar.** 

It was very common in the earlier years of the mission, 
for Hindus and Muhammadans to come to the houses of the 
missionaries for the express purpose of securing Christian 
books. In this way a large number of books were dis- 
tributed annually. Through such channels many books 
were sent beyond the Sutlej into the Punjab long before 
the way was opened up for regular mission work. So too 
scriptures and books were sent into the closed lands of 
Afghanistan and Thibet. Thus the printed page frequently 
served as a pioneer to the advance of the missionary into 
regions beyond. 


18 Report of the Lodiana Mission, 1834-44, p. 36. 


43 


CHAP UE RITE 


Preaching the Gospel to Hindus, Buddhists 
and Muslims 


N the initial stages of missionary work in any foreign 

land, the missionary must spend a considerable portion 
of his time in the acquisition-of the language. Until this 
has been accomplished, preaching, in the ordinary sense, is 
out of the question. It is well that it is so, because the 
period of language study affords an excellent opportunity 
for the study of the people and their manners and customs. 
The religions of the country too may be studied and such a 
practical knowledge of their worship, their rites and cere- 
monies may be acquired as will aid one in determining the 
best method of presenting the claims of the Gospel later on. 

In the meanwhile, as we have seen, there is much to do 
of a very practical nature; the erection of dwelling houses, 
the opening of schools, the building of schoolhouses, the 
care of the poor and the orphan. As the language is being 
learned, many opportunities arise when one can tell the 
good news of the Gospel. First of all his own pure life, and 
that of his wife, in his home is a powerful witness. His 
care for the orphans and the needy ones everywhere around 
him, and his ministry to the sick and suffering, so far as 
possible, are sure to commend his cause to the people. 
Then he may distribute the scriptures and Christian tracts 
and books in the languages of the people, and thus interest 
many whose language he cannot yet use. By and by he 
will be able to say at least a few words of good cheer to 
those about him. Thus he will gain the confidence of his 
neighbors and will grow in the use of the language until he 
can venture on a more definite course of public address. 


44 


Preaching the Gospel to Hindus, Buddhists and Muslims 


Such is the story of the early services rendered by the 
pioneers of American Missions in Upper India. 

The first public proclamation of the Gospel was usually 
made in the open street. The missionary, taking his stand 
in some open place near a temple or mosque, begins to read 
aloud from the Bible in the vernacular. The people gather 
about him and listen respectfully. After awhile he ad- 
dresses them upon the teaching of the passage read. The 
people listen with a manifest curiosity—struck perhaps by 
the novelty of a foreigner speaking their language. Per- 
haps one or more may be attracted by the message spoken. 
The interest of even a few hearers begins to arouse antag- 
onism among the more zealous Hindus and Muhammadans. 
Some of these now begin to interrupt the preacher, asking 
questions calculated to excite controversy. And now, un- 
unless the preacher is wise, he will soon find himself carried 
away from his objective and launched in the quagmire of 
a profitless controversy. 

Such experiences as this soon led missionaries to secure, 
either by rental or by sale, a room or hall where the people 
might come and sit and quietly listen to the preaching. At 
some of the stations, houses or chapels were built for 
preaching purposes. Benches were provided, so that the 
people might be comfortable. Doors opened here and there 
to permit easy entry or departure. 

At Lodiana a commodious church building was erected 
on a main thoroughfare, where regular services were held 
every Sunday afternoon. Audiences of three hundred people 
could be comfortably seated. In front was a broad platform 
with cement floor, where preaching in the open air could 
be carried on every day in the week, excepting Sundays. 
This church was provided with a good bell, the very ringing 
of which was a reminder that the Christian’s God was 
worshipped in this city. A few Christians, the families of 
Christian employees of the mission, with the orphan girls, 


45 


Our Missions in India 


occupied the front seats. Back of them were school boys, 
Hindus and Muslims from the city and soldiers from the 
cantonment nearby. These services were usually impres- 
sive and were not only edifying to the Christian wor- 
shippers, but were also blessed to the conversion of non- 
Christians. 3 

A very striking case was that of a Brahmin soldier, who 
after a long struggle and considerable persecution by rela- 
tives in the same company, who had become acquainted 
with his interest in Christianity, made up his mind to de- 
clare himself a convert. The Rev. Mr. Porter was preach- 
ing. His text was, “Behold, now is the accepted time, 
behold now is the day of salvation.” The Brahmin soldier 
sat near the pulpit. As the sermon proceeded, he became 
visibly excited. Presently he arose and with a few rapid 
strides he reached the pulpit platform. This he ascended, 
and tearing the Brahminical thread from his neck, he cast 
it down and, with a loud voice, said: “That is a lie”; and 
then pointing his finger at the preacher, said “He is true.” 
He then embraced him as his teacher! Bedlam followed. 
The soldiers trooped out of the church crying out, “That 
Brahmin has gone mad!—that Brahmin is mad!” The 
preacher then went on with his sermon. The Brahmin was 
not mad. He underwent much persecution, but remained 
steadfast. His colonel was a Christian man, who took 
compassion on him, and made him an orderly so as to keep 
him under his protection. He fought through the Burmese 
war and, after discharge, became a preacher and eventually 
a minister in charge of a sub-station. 

A similar church building was erected in Saharanpur, 
which was used during the week as a school house for 
boys. On Sundays it was used as a church. The same 
arrangement was made at other places. Chapels were built 
at Subathu and Meerut. The mission opened at the latter 


2 He was baptized and was called by the Christian name Matthias. 


46 


Preaching the Gospel to Hindus, Buddhists and Muslims 


city was subsequently made over to the Church Missionary 
Society. At Simla, the Rev. J. M. Jamieson hired a house 
in the bazar, where he preached to the Hill men, coolies, 
who carried the sedan chairs used by Europeans popu- 
larly known as jampans—the carrier being called a jampanee. 
The services for the jampanees were held during the hours 
of divine service in the church. The opportunity was a 
good one, the jampanees at such a time being assembled in 
large numbers and always at leisure. The house, which was 
large, was often well filled. 

The chapel movement began at Allahabad in 1840, when 
a small chapel was built in the Chauk (an open square 
used as a market place). The site was donated by Govern- 
ment, and the cost of the building, about seven hundred 
rupees, was contributed by friends in India. In 1844, a 
chapel was built in Kydganj, one of the large suburban 
villages of Allahabad. The money for this purpose was 
provided by a legacy left by a Muhammadan lady, who 
had embraced Christianity. This lady at her death, having 
no relatives, bequeathed her property to the mission. 

In these chapels, services were held several times during 
the week; and in each, a vernacular school was also taught.’ 

These chapels supplied the immediate needs of the small 
Christian communities, but soon an effort was made to pro- 
vide larger church buildings, wherein the Christians and 
their children, along with the boys and girls in the orphan- 
ages and Christian boarding schools might enjoy the ordi- 
nances of the church without the disturbing influences of 
non-Christians. 

At Lodiana, such a church was built on the mission com- 
pound. Nearby was a tract of land, specially acquired as 
a place, where such Christian families, as were driven from 
their homes in the city or village, might build houses for 
themselves. This soon became a small village, known as 


3 History of A. P. Mission, p, 112. 
47 


Our Missions in India 


“the Christian Village.” It was convenient to have the 
church near by. Here services were held regularly every 
Sunday morning and on Wednesday evening. Periodical 
services in English were also held, to which European 
Christian friends in the station were invited. 

The Mission Compound at Saharanpur proved to be 
very unhealthy owing to swamp land near by, in which 
swarms of mosquitoes were bred. Malarial fever was very 
prevalent. It was, therefore, determined to abandon it. 
A large tract of land was purchased on the opposite side 
of the city. New buildings were erected for dwelling houses 
and a Boys’ orphanage. A church building was erected, 
accommodating both the Indian Christians and European 
congregations. 

On the 5th of July, 1840, an Indian Church was organized 
at Allahabad, the ordinance of baptism having been admin- 
istered, at the beginning of that year, for the first time in 
Allahabad, to a native of the country on profession of faith. 
Several others were baptized during the year. It was dur- 
ing this year, too, that for the first time, in Allahabad, the 
Hindustani language was used in administering the Lord’s 
Supper.’ 

In the year 1841, a church was organized at Fattehgarh, 
with a membership of ten communicants, of whom four 
were Indians. 

Mention has already been made of the formation of the 
Presbyteries and Synod. One of the first acts of the Pres- 
bytery of Farrukhabad was to receive under its care as a 
candidate for the ministry, Mr. Gopinath Nandi, a student 
of Dr. Duff’s institution in Calcutta. After three years in 
study, he was ordained to the ministry. This was the first 
instance, so far as known, when in the entire East a native 
of the country received Presbyterian ordination. 

Gopinath Nandi, a native of Calcutta, a Brahmin by 


8 History of A. P. Mission, p. 112. 
48 


Preaching the Gospel to Hindus, Buddhists and Muslims 


caste, while a student in Duff’s College, became a convert 
to Christianity. Many difficulties stood in his way, but he 
determined, cost what it might, to openly confess his faith. 
He was baptized by Dr. Duff on the 14th of December, 
1832. After completing his studies, he became a teacher 
in the orphan school at Fattehpur, when, on the departure 
of Dr. Madden, that school was disbanded, he was invited 
by Rev. Henry R. Wilson to accompany him to Fattehgarh. 
There he was appointed head master of the new orphan 
school established there. We shall have occasion to make 
mention of this remarkable man more than once in later 
chapters of this history. 

From this point and onward, we shall have occasion to 
chronicle the growth of the Indian church from within, 
the Indian pastors and evangelists relieving more and more 
the foreign missionaries from pastoral duty. 

The duty of preaching the gospel far and wide pressed 
heavily upon the members of the missions, who had now 
become sufficiently acquainted with the vernacular lan- 
guages to enable them to present the truth intelligently to 
their hearers. From a report of the Lodiana Mission in 
those early days we learn that it was a regulation of the 
mission that every missionary, able to leave his station, 
should spend a portion of each cold season in touring 
through the villages and towns of his district. In this way 
all the most important towns and villages within the bounds 
of the stations were visited—many of them often. The 
whole country was intersected by roads leading in every 
direction on which tours were made from the stations.‘ 

Once a year the missionaries assembled for an Annual 
Meeting at some one of the stations. In order to have 
with them at their destination, as well as for the journey 
to and fro, proper accommodation, they took with them 
tents and necessary furniture. The journey was made by 





*A Brief Account of the Lodiana Mission, 1834-1843, pp. 34, 35. 
49 


Our Missions in India 


marching from village to village, where they could preach 
to the villagers and place in the hands of those who could 
read, books and tracts. The return journey was usually 
so planned as to enable them to reach new towns and 
villages. In this way, the journey to and from the annual 
meeting was allied to an evangelistic campaign. During 
the cold season when living in tents was tolerable, some of 
the missionaries, with their Indian assistants, made exten- 
sive tours visiting famous shrines, or fairs, where they were 
able to reach great multitudes of the people. One of the 
most famous places was Hardwar, situated at the point of 
exit of the sacred river Ganges from the Himalaya moun- 
tains. Here a great mela is held every year, in the month 
of April. Pilgrims come from all parts of India. Hundreds 
of thousands attend with the one great desire of washing 
away their sins in the waters of the sacred river. Once in 
twelve years a very great mela (The Kumb), is held, at 
which more than a million people gather together. Here 
are hundreds of Sadhus or Holy Men, naked but for a 
breech cloth, with bodies smeared with ashes, yet with a 
proud and supercilious bearing. A few of them would be 
found to be earnest seekers after some way of life, after 
the manner of the Hindu devotee. This mela was visited by 
missionaries because it afforded a unique opportunity for 
meeting people from all parts of India, to whom they could 
give the good news both by word of mouth and by means of 
scriptures and books, which the people might carry away 
with them. 

Other sacred places were annually visited for evangelistic 
purposes by these pioneers. One was Thenesar, some 20 
miles east of Ambala. This was the famous battle ground 
of the Karus and the Pandas. It was also the scene of some 
of the fiercest and bloodiest battles between Hindus and 
their Muhammadan invaders. Here gather together multi- 
tudes annually, at a great mela to avail themselves of the 


50 


Preaching the Gospel to Hindus, Buddhists and Muslims 


privileges of the sacred tanks wherein to purify them- 
selves. From this place were scattered far and wide the 
gospel messages and the sacred scriptures of the Christian 
Evangelists. 

One other, of the most famous melas, in India is the Mag- 
mela, held annually at the junction of the Jumna and 
Ganges rivers at Allahabad. A third river, the famous Sara- 
swati, which disappears in the sands of upper India near 
Ambala, is supposed to flow under ground and to unite with 
the Ganges at Allahabad. This mela draws thousands of 
people from all parts of India. In all the years, this mela 
is noted for its multitudes of sunyasis, so called holy men, 
naked fakirs, wild fanatics with long hair in filthy matted 
locks, and faces and bodies smeared with ashes, a motley 
crowd, who come from everywhere. Fanatics come here 
bent on suicide. These fasten water vessels on their necks 
and, wading into the water neck-deep, deliberately fill the 
vessels with water until they sink carrying their bodies 
under, 

The Rev. Joseph Owen tells us of a personal experience 
as follows: “I saw a wretched old man, who had cut his 
throat with a razor, lying gasping for life; he died soon 
after. The poor deluded creature was no doubt induced to 
kill himself in the hope that he would pass thence into 
paradise.” He further says: “I never saw the people listen 
with more interest to preaching than they did here.”® 

Such scenes and such multitudes naturally draw the mis- 
sionaries to this mela. Blinded and superstitious, as such 
multitudes are, many are more open to the gospel call than 
the great multitudes, who felt a call to attend the Magmela. 

These missionary journeys often covered hundreds of 
miles, occupying months for their completion. The Rev. 
Joseph Porter with his helpers travelled from Lodiana as 
far as Fattehgarh and Agra, returning via Aligarh, Meerut, 


®° The Foreign Missionary, July, 1845, p. 105. 
51 


Our Missions in India 


Saharanpur and Ambala, a distance of not less than 1500 
miles, probably more, as he zigzagged his way from town 
to town, preaching to the people at every halting place. 

This wide sowing of the seed of the word accomplished 
a most important purpose. Aside from the fact that some 
seeds fell on good ground and brought forth fruit, the public 
interest in the new religion was aroused. The work was 
pioneer and illustrates the mind and spirit of the mission- 
aries, who felt themselves called to preach the gospel to 
every creature. 

The Rev. J. M. Jamieson was stationed at Subathu be- 
cause of the delicate health of Mrs. Jamieson. His house, 
being located in the cantonment, was liable to be requisi- 
tioned at any time. A new regiment was sent to Subathu 
and, in consequence, the Jamiesons had to vacate their 
house and find quarters elsewhere. In order to secure a 
house suited to Mrs. Jamieson’s condition, they removed to 
Simla some twenty-five miles beyond. Both at Subathu 
and Simla, Mr. Jamieson became interested in the Buddhist 
Lamas or priests of Kanawr and Thibet. Numerous bands 
of traders annually came down from the mountain interior, 
or countries bordering on Thibet, to trade with the towns 
on the lower hills and even the plains below. Mr. Jamieson 
conceived the idea that if books and tracts could be pre- 
pared in the language of these merchants they might be 
sent into these hermit regions, and so the good news of 
Christ and His salvation be made known in those regions. 
He therefore undertook to acquire their language and then, 
with the aid of a Lama teacher, he wrote a booklet in the 
Thibetan language, which was a compend of the gospel 
story and the way of salvation. When this booklet was 
printed, he made ready for a journey into the Kanauri 
valley, and if possible into Thibet. He was fortunate in 
finding two English gentlemen, who desired to investigate 
the conditions of life in those remote regions. The party 


52 


Preaching the Gospel to Hindus, Buddhists and Muslims 


started on the journey towards the Thibetan border. Mr. 
Jamieson called at the Buddhist temples, visiting the 
Lamas by the way. He was anxious to learn the literacy 
of the people and find out what possible demand there 
might be for Thibetan literature in upper Kanawr, where 
the Thibetan language is used. He also desired to learn 
something of the adjoining country of Thibet and to dis- 
cover the need of translations of the scriptures, and the 
facilities there might be for distributing them. 

The journey led the party through Kotgarh, Rampur, and 
after twenty days’ travel, on to Lipe, a village in Kanawr, 
situated on the upper waters of the Sutlej river. 

In Lipe, Mr. Jamieson met twelve Lama priests. After 
conversing with them for some time and examining their 
books, of which several were very large, he presented them 
with some Thibetan tracts—the first Christian books in 
their own tongue they had ever seen. One of their number 
read fluently and all seemed pleased with their tracts. 

From Lipe the journey was along the sides of precipitous 
mountains on a by-path quite dangerous. Passing by sev- 
eral towns they reached the prosperous village of Kanawr. 
This was a populous place surrounded by fertile, well 
watered fields, and was the site of a Buddhist monastery 
and nunnery. In the monastery were some twenty monks. 
Their library was large, containing two celebrated Thibetan 
works “Kah-Gyur” and the “Stan-Gyur,” the former being 
a collection of 108 large volumes, and the latter of 225. 
These comprehend the principal works of the literature 
and religion of Thibet. They are principally translations 
from the sanscrit. 

Mr. Jamieson then had the Lamas collected together and 
aiter making inquiries concerning their literature, religion, 
numbers and their need of books, he distributed tracts 
among them. They received them with apparent delight. 

It was interesting to see so many of these learned and 


93 


Our Missions in India 


veteran Buddhists reading in their own tongue for the 
first time, the way of salvation through the Lord Jesus 
Christ. 

Continuing their journey they reached Poo, near the 
border of Chinese Tartary. Here they crossed the Sutlej 
by a very high and narrow bridge and, after climbing over 
rocks and piles of rubbish, they reached Dabling. To them 
this proved to be a Pisgah, whence they could see the Celes- 
tial Empire, but were prevented from entering into the 
forbidden territory. Accordingly they returned disap- 
pointed to Poo, and thence to Simla. 

The journey was profitable however in experience, but 
the time did not then seem to have come to undertake 
mission work in Thibet. That work has since been done 
by the Moravian brethren at Poo and Kyelang. 

Mr. Jamieson seems to have been the first missionary 
to visit Kanawr and the border of Thibet. Some years 
later Rev. John Newton and wife with Rev. C. W. Forman 
and wife visited the Kanawr valley. Mr. Jamieson con- 
tinued to show his interest in the Lamas so long as he lived 
in Simla and Subathu. Mr. Jamieson, while in Simla, did 
a great deal of itinerant work, preaching in the villages. He 
almost annually visited the great mela at Hardwar. He also 
travelled back to Simla via Dehra and Mussoorie, a long 
journey of about one hundred and twenty miles. His 
familiarity with the Hindi language enabled him to preach 
to the natives in this region. 

At Simla he spent some time in literary pursuits. Here 
he translated from the Urdu into Hindu the following book- 
lets: “Poor Joseph’; “Two Old Men”; “Bob, the Cabin 
Boy”; “What Is Your Religion?’; “Salvation Not by 
Works,” and “Notes to Pilgrim’s Progress.” 

During Mrs. Jamieson’s illness, the mission house at 
Subathu was occupied by a military officer, but on the re- 
moval of the regiment the house was again available, and 


94 


Preaching the Gospel to Hindus, Buddhists and Muslims 


Mr. Jamieson reoccupied it. He reopened the Boys’ School. 
Two of his old inquirers applied for baptism, assuring him 
that his work had not been in vain, 

It was while he was here, that he had sought permission 
to open a new station at Ambala, but not being able to 
secure a house there, he felt that the reopening of the work 
at Subathu was the will of God. He then planned a school 
with hostels where village boys might come and board 
themselves during the week bringing food from home. He 
also wished for a poor-house, believing that such institu- 
tions would attract the people from the nearby villages. 
However the sudden death of his wife, under an attack of 
cholera, obliged his return to America on furlough to pro- 
vide for his children. He had succeeded in building a poor- 
house, in which there were 35 or 40 inmates. He also 
built a church of stoné, thirty feet by twenty-four, for the 
use of Europeans. The money for both the structures, he 
raised among friends in India.* 


8 Foreign Mission Church, p. 154, 


Sh 


CHART HReLV: 


Barriers Removed—The Punjab Occupied 


HE time had now come when the doors so long closed 

against the entry of the gospel into the Kingdom of the 
Punjab would be opened. Maharajah Runjeet Singh had a long 
struggle before he finally brought the many Sikh chiefs under 
his control. He was quick to see and to appreciate the value of 
European munitions and tactics in warfare; and, accordingly, he 
employed a number of French officers to drill his officers and 
troops on western lines and to teach his artizans how to manufac- 
ture small arms and ammunition and to make cannon for heavy 
artillery. His efforts were so far successful, that he easily 
restrained the efforts of the Afghan amirs to invade his ter- 
ritories. Within his own border, the power of the Moslems 
was completely broken. He was jealous of the British whose 
victorious advance had continued until they had reached the 
Sutlej River. To accomplish this they had set up a protec- 
torate over the Sikh states east and south of the Sutlej. As 
the lion of the Punjab saw the red of English dominion spread- 
ing over the map of India, he instantly apprehended its further 
extension over his own borders. However, he entered into a 
treaty with the British Government and acknowledged their 
protectorate over the Cis-Sutlej Sikh principalities, which he 
faithfully observed. He strengthened his army until it 
numbered 90,000 infantry besides 30,000 horse and artillery 
numbering several hundred pieces. His borders were protected 
by forts built by competent engineers. His rule extended 
north and west to the borders of Afghanistan and Baluchistan 
and included Kashmir. He was lord of the Land of the Five 
Rivers. All Europeans were excluded on political grounds, 
excepting a few in his employ. The religion of the state was 


56 


Barriers Removed — The Punjab Occupied 


the Sikh religion, the faith of Nanak and the Ten Gurus. 
Islam in the Punjab was crushed under an iron heel. 
Christianity was excluded. The missionaries at Lodiana longed 
for the day when they might enter the Punjab. Books and 
tracts in the languages of the people were carried beyond the 
Sutlej but not by Christian hands. An effort was made to 
test the matter of the closed door by sending an Indian Chris- 
tian over the river to Phillaur, eight miles distant. The mes- 
senger was Mr. Goloknath, a catechist. This first apostle to 
the Sikhs stopped near the fort and began to preach the gospel. 
He was at once arrested and thrown upon his back and a mill- 
stone’ was placed on his chest. He was told to wait there until - 
it was determined what should be done with him. After some 
hours, the Sikh officers decided to send him back to Lodiana 
in safety with a warning not to return. This mild decision was 
no doubt due to a desire not to give offence to the English at 
Lodiana. 

The great Rajah died June 27th, 1839. His body was cre- 
mated. Nine of his wives and concubines were burned alive 
on the funeral pyre. The ashes were scarcely cold when con- 
spiracy and counter conspiracy began. The heir apparent, 
Kharak Singh, a weak-minded man, reigned only four months, 
when he was deposed and soon after died under suspicious 
circumstances. He was succeeded by Nau-Nihal Singh, a 
worthy prince who had distinguished himself in military ser- 
vice. He was enthroned with great pomp, but on the same day 
he was killed while riding on an elephant, by a portion of an 
arched gateway falling on him as the animal crushed his way 
through. The next in succession was Rajah Sher Singh. He was 
foully assassinated in 1843. His son and heir to the throne, 
with his wives and every member of the royal family, was slain, 
that no rival to the youngest and favorite son of Runjeet Singh 
might remain alive to contest his right to rule. The palace 
was taken and Dhulip Singh, the only remaining son of Rajah 


1 The household mill made of two stones each weighing 30 pounds. 


57, 


Our Missions in India 


Runjeet Singh, a lad of ten years old, was proclaimed to the 
throne. Troops were sent off to guard all river crossings and 
all the opposite party (except General Ventura, who escaped) 
were made prisoners. Rajah Dhulip Singh was put on the 
throne and Sirdar Hira Singh was made Prime Minister. Six 
hundred persons were slaughtered on both sides. 

Things went from bad to worse. The queen mother, Jindan 
Kaur, a woman of great energy, carried on the new govern- 
ment, but did not have the support she wanted from Hira 
Singh, the Prime Minister. This man feared the Sikh army 
(called the Khalsa), and sought relief by leading most of the 
army towards the Sutlej River. 

This action of the Sikh army, which was known to be anxious 
to cross swords with the English army on the Punjab frontier, 
naturally led the English to be prepared for an attack. The 
English army numbered 30,000 with 70 guns. They were 
stationed at three points: at Firozpur under Sir John Littler, 
at Ambala under Sir Hugh Gough, the Commander-in-Chief, 
and Lodiana under the Governor General. On the 11th of 
December, the Sikhs began to cross the Sutlej, near Firozpur, 
led by Lal Singh, with cavalry under Tej Singh 30,000 strong. 
On the 18th of December they attacked Sir Hugh Gough at 
Mudki, a village twenty miles south-east of Firozpur, and, 
notwithstanding the Sikhs had surprised the English while at 
breakfast, they were defeated with great slaughter. During 
the night they retreated to Firozshahr, a village midway be- 
tween Mudki and Firozpur, where they entrenched themselves 
and mounted over one hundred guns. Tej Singh, with his 
cavalry, stationed his army between Firozpur and the new 
battle line to prevent the English General Littler from reen- 
forcing General Gough. However, the English succeeded in 
getting 5,000 soldiers from Firozpur. 

The English attacked Lal Singh on the 21st of December 
at three in the afternoon, and after a bloody battle, the Sikhs 
retreated to Subraon. Tej Singh only discovered his error 


58 


Barriers Removed — The Punjab Occupied 


in watching General Littler, when later in the day he arrived 
at Firozshahr and learned that Lal Singh had retreated. After 
some hesitation he followed the retreating army to Subraon. 
Here the Sikhs entrenched again and awaited reinforcements. 

The English had lost heavily. There was also a delay, which 
encouraged the Sikhs to send an army towards Lodiana to in- 
tercept reinforcements coming from Ambala. They camped 
at Baddowal near Lodiana. Sir Harry Smith was sent from 
Firozpur to protect the Ambala contingent and its heavy artil- 
lery, but wished to join the Lodiana garrison before attacking 
the Sikhs. His way led through Baddowal, and so, when he 
arrived there he found the Sikhs, who at once attacked him. 
He, however, managed to bring his army in safety to Lodiana 
without serious loss. 

On the 22nd of January, the Sikhs left Baddowal and went 
to Aliwal some fifteen miles from Lodiana. Both armies had 
received reinforcements. Sir Harry Smith marched to the 
attack and defeated the Sikh army at Aliwal, driving it into 
the river where thousands were drowned. 

The decisive battle was yet to be fought. On the 10th of 
February the battle of Sobraon was fought. The English 
with 15,000 troops attacked the Sikh army 30,000 strong with 
70 guns behind their fortifications. The fight was furious, 
but the English captured position after position and by midday 
had secured a complete victory. The Sikhs retreated to a 
bridge of boats on the Sutlej River, when a panic resulted in 
thousands being drowned. | 

The English forthwith crossed the river and established 
themselves at Kasur. The Khalsa had been defeated and soon 
peace was proclaimed. 

During the course of this brief, but bloody war, the mis- 
sionaries and civilians and all European and Christian people 
were filled with anxiety and fear. One evening a marauding 
expedition of the Sikhs set fire to some buildings on the further 
side of the city. The ladies of the station, including Mrs. 


59 


Our Missions in India 


Janvier, took refuge in the fort for that night. The next day 
the commanding officer sent off Mrs. Janvier and the orphan 
girls with the native Christians to Saharanpur. 

The success of the British forces at Aliwal put an end to 
their fears and quiet was restored. That there was good rea- 
son for the anxiety is evident from the fact that the govern- 
ment reimbursed the losses of the missionaries due to their 
removal from Lodiana to Saharanpur.’ 

The English school had been broken up owing to the in- 
vasion of the Sikh army, but now the students began to return. 
By the end of the year the ordinary work of the mission was 
in full swing. 

New responsibilities were now laid upon the missionaries. 
The war resulted in bringing in the day for which they had 
waited for more than a decade. The British had entered the 
Punjab and had annexed to their possessions all the region 
lying between the Sutlej and the Bias Rivers, both in the hills 
and the plains. This brought under the British flag many 
large towns and scores of villages where the gospel might be 
preached without hindrance. 

Accordingly the board in New York was urged to send large 
reinforcements. 

In the meanwhile the Rev. Joseph Porter was sent to Jalan- 
dhar to secure land for a school building. Mr. John Lewis was 
appointed to be the head master of the new school. Tents 
were pitched on the site and the school was begun without 
delay. European officers contributed most liberally toward 
the erection of a school building, in which also religious ser- 
vices might be held. 

Thus the door so long shut against the gospel was now open, 
and, as we shall see, the way was soon to be made clear for 
the establishment of missions at Lahore, Gujrauwala and 
Rawal Pindi. 


2 See The Foreign Missionary, October, 1846, p. 18. 


60 


Grin Ri Rave 


Expansion in North India 


ERHAPS the most encouraging work of the North India 

Mission in the early forties was that of the orphan schools 
at Fattehgarh. For the boys’ orphanage, it was imperative 
that the education given should be practical, if any Christian 
community were to be established. Effort was made to secure 
a piece of land near by upon which married orphans might 
be settled. The government made liberal response, and gave 
a plot of land on very generous terms. This was divided into 
lots; and homes were provided for married couples. 

This was preliminary to setting up a tent factory, which 
would provide for the practical training of the orphan boys; 
and which would also become a lucrative investment for the 
Indian Christians. 

Rev. J. L. Scott and Mrs. Scott were now transferred from 
Mainpuri to take charge of the boys’ orphanage and its in- 
dustries. Mr. Scott took hold of this work with great energy. 
The industries were organized on a business basis. A joint 
stock company was formed and Christians were induced to 
invest their savings to form a working capital. Contracts were 
taken from the government for the manufacture of tents for 
the army. Along with the making of tents was the weaving of 
carpets. Every boy was obliged to spend a part of each day 
in the tent factory. Thus they were able to earn something 
each month toward the expense of their education. 

In October, 1844, the seat of government for the Northwest 
Provinces was transferred from Allahabad to Agra, the former 
capital of Akbar the Great. This transfer seriously affected 
the mission at Allahabad. Many English friends, who had 
rendered very efficient aid by their sympathy and financial 


61 


Our Missions in India 


support, were now removed to Agra. But this loss to the work 
in Allahabad proved to be a gain, when during the next year 
it was decided to begin mission work in Agra. This decision 
was due partly to the fact that Agra afforded a large and im- 
portant field for evangelistic effort, and partly because the 
friends who had so generously aided them in Allahabad, as- 
sured them that in Agra like help and sympathy would be ex- 
tended to them. 

Accordingly, the Rev. James Wilson, of Allahabad, and the 
Rev. John C. Rankin, of Fattehgarh, were transferred to 
Agra to begin the work at the new capital. The American 
missionaries were now brought in touch with the religion of 
Islam, and both of them became pioneers in the direct work 
of evangelizing the Muslims of India. Mr. Wilson had been 
engaged in producing a vernacular literature since he entered 
the mission at Lodiana. He wrote in Urdu the following 
booklets: “On the Future State”—‘‘Nicodemus the Enquirer” 
—a translation of Gauladet’s “Child Book on the Soul’ —a 
translation of the “Confession of Faith’ and the “Westmin- 
ster Shorter Catechism.” His most important work was the 
annotated edition of the Quran in Roman Urdu, prepared for 
special use among missionaries and Indian Evangelists. His 
preface to that edition attracted special interest because he 
therein advocated the view that the “Man of a fierce counten- 
ance” mentioned in the prophecy of Daniel (Chapter VIII: 23) 
is Muhammad, and that the vision of the chapter relates not 
to the Roman apostasy, but to the rise, progress and fall of the 
religion of Islam. 

It was at about this time that Mr. Rankin wrote his book 
on Muhammadanism, which was one of the first books pub- 
lished on the Muhammadan controversy, in the Urdu language, 
in which the character of the Arabian prophet was compared 
with that of Jesus Christ. 

Agra was at that time the centre of the conflict. The Rev. 
C. Gottleib Pfander, Rev. William Smith and Samuel Theodore 


62 


Expansion in North India ‘ 


Leupholt of the Church Missionary Society, with James Wil- 
son and John C. Rankin, were the champions on the Christian 
side. The outcome of this controversy was the conversion of 
several men of note, who became leaders in the days following. 
Christian literature became enriched in the writings of Dr. 
Prander’s “Balance of Truth,’ “The Key to Mysteries,” and 
the “Way of Life,”* which have been translated into the Per- 
sian and Arabic languages, and continue to be standard works 
on the Muhammadan controversy. 

The North India Bible Society was organized about this time 
and Mr. Wilson was elected its secretary, with headquarters 
in Agra. 

Mr. Wilson’s arduous life as a missionary for seventeen 
years began to seriously impair his health. Early in 1857 he 
returned to America. Mr. Wilson was one of the pioneer 
missionaries of the Presbyterian church in the United States 
of America. He served in four stations, being a pioneer in 
each: Lodiana, Subathu, Allahabad and Agra. He was 
scholarly, a man of sound judgment, a good preacher and wise 
administrator. His inability to return was felt to be a serious 
loss to India. 

The first Sikh war resulted in the annexation of the Jalan- 
dhar Doab to the British Dominions, thus pushing the boundary 
line on from the Sutlej River westward to the Bias. The 
youngest son of Maharajah Runjeet Singh, Prince Dhulip 
Singh, a boy of ten years of age, was recognized as heir to the 
throne. Major Henry Lawrence was appointed Resident at 
Lahore and a British force was detailed to garrison the Punjab 
for a period of eight years.” | 

The spirit of the Khalsa had been humbled, but not broken. 
Early in 1848, two British officers were  treacherously 
murdered in Multan. This was the signal for a fanatical ris- 





1 These three books are known in Urdu as Mizan ul Hagg—Mijftah ul Asrar— 
and Tariqul Haiyat. They have been published in several editions. The first 
two have been revised and emended by Rev. Dr. St. Clair Tisdale, some time 
missionary in India and Persia. EK. M. W. 

2 Encyclopedia Brittanica, Article ‘‘India’’, 


63 


Our Missions in India 


ing of the Sikhs against British rule. ‘The Khalsa army again 
came together and once more fought on even terms with the 
British, On the fatal field of Chilianwala, which patriotism 
prefers to call a drawn battle, the British lost 2,400 officers and 
men, besides four guns and the colors of three regiments. 

Before reinforcements could come out from England, with 
Sir Charles Napier as Commander-in-Chief, Lord Gough had 
restored his own reputation by the crowning victory of Gujrat, 
which absolutely destroyed the Sikh army. Multan had pre- 
viously fallen; and the Afghan horse, under Dost Muhammad, 
who had forgotten their predatory antipathy to the Sikhs in 
their greater hatred of the British name, were chased back 
with ignominy to their native hills. The Punjab henceforth 
became a British Province.* 

The Punjab was annexed April 2nd, 1849. The boy King, 
Rajah Dhulip Singh, was deposed and given an annual al- 
lowance of 50,000 pounds. He retired as a gentleman to Nor- 
folk, England. 

During these months of turmoil and anxiety, the missionary 
work continued as usual. Soon after the annexation of the 
Punjab, a letter was received by the missionaries at Lodiana, 
sent by Dr. Baddely, a Christian surgeon at Lahore, urging 
them to move on to the capital without delay, assuring them 
that every encouragement might be expected from the 
Lawrences and Mr. Montgomery and others. Accordingly the 
Rev. John Newton and the Rev. Charles W. Forman were 
appointed by the mission to take up the work of establishing the 
mission in Lahore. Accompanied by Mrs. Newton, they ar- 
rived in Lahore on the 21st of November, 1849. 

As the Christian community had urged the establishment 
of the mission, an appeal was made for financial aid, with the 
approval of the Board of Administration and the Governor 
General. In response thereto, the sum of Rs. 4,238 were con- 
tributed. A suitable house was secured in the city as a tempo- 


3 Encyclopedia Brittanica, Article ‘‘India’’. 


64 


Expansion in North India 


rary residence. In this house an English school was begun 
on the 19th of December. It began with three pupils, all being 
Hindu Kashmiris, two of them having been formerly students 
in the mission school at Lodiana. The number gradually in- 
creased until it became necessary to find more capacious 
quarters. Happily a soldiers’ chapel built by an English 
gentleman at his own expense had been placed at the disposal 
of the mission, and being well adapted to the uses of a school 
the classes were transferred to it. The number of pupils 
rapidly increased until, at the end of the year, the attendance 
amounted to eighty. Of these fifty-five were Hindus and 
twenty-two Muslims, and three Sikhs. Racially the eighty 
ranked as Punjabis thirty-eight, Kashmiris three, Bengalis 
seven, Hindustanis twenty-eight, Afghans three and one 
Baluch.* 

It was at first proposed to open a vernacular as well as an 
English school. This would have meant a school in which 
the Persian as well as the Urdu language would have been | 
taught by non-Christian teachers, as had been arranged at 
Lodiana and Jalandhar. The Urdu language having been con- 
stituted the language of the courts, as now required by the 
government, it was certain that it would become more prom- 
inent as the years would go by. For this as well as other rea- 
sons, it was determined to employ an Urdu teacher and make 
the study of Persian and Urdu a part of the school course. 
Thus was begun a policy which has characterized all mission 
schools in the Punjab ever since. The same plan has been 
adopted in government schools also. 

The Lahore School was from the first conducted in the 
strictest sense on Christian principles, agreeable to the pros- 
pectus put forth by the missionaries on their arrival at the 
station. Every effort was made to procure class books, which 
recognized the Divine authority of the Christian religion and 


* Lodiana Mission Report, 1850, pp. 25, 26.. 
65 


Our Missions in India 


studiously inculcated its doctrines as truths which all men 
should understand. 

Besides this, one of the daily studies of the higher classes 
was the New Testament. From the first the school was opened 
with prayer, and although the pupils were distinctly told that 
they were not required to be present at the prayer service, few, 
if any, deliberately absented themselves from it.° 

Thus began the work of Anglo-vernacular education in the 
capital of the Punjab; a work consistent with the policy of 
the mission, inaugurated at Lodiana at the founding of the 
mission, a work which has eventuated in revolutionizing the 
moral and religious thought of multitudes throughout the 
provinces. 

The plan of evangelization comprised not only education, 
but also preaching, or the expounding of the claims of the 
Christian faith by word and the printed page. It was, however, 
expedient for the present to limit public preaching to the regu- 
lar church services, intended primarily for European and 
Indian Christians. For non-Christians, the evangelist de- 
pended upon personal work, by which is to be understood 
speaking to one or more individuals, in a shop or dwelling 
place or courtyard. Opportunity was afforded by the desire 
of the people to know why the missionaries had come, or to 
hear what they had to say. This usually afforded an oppor- 
tunity for presenting copies of the Scriptures (usually por- 
tions), or of books to any who could read. The religious ser- 
vices connected with the schools, especially the Sunday service, 
usually held in the school hall, drew some people from the 
neighborhood. The next step was to hire a shop in the bazar, 
where the preacher could converse with the people and dis- 
tribute tracts and books to those who could read. Later on, 
more public meetings became possible, and were held in chapels 
erected for the purpose. 

Such meetings in the cities attracted many visitors, who 


5 Lodiana Mission Report, 1850, p. 26. 
66 


Expansion in North India 


would invite the missionary to visit them at their homes in 
the country. By a natural evolution, the desire to carry the 
Gospel to the numerous towns and villages, led them to under- 
take extensive tours. Some similar tours have been described 
in a previous chapter, but up to this date none could be under- 
taken in the Punjab before the conquest of the Jalandhar Doab. 

The first tour made in the Punjab of that day is described 
by Rev. Dr. C. W. Forman. The barriers set up at Lodiana 
by the scruples of English officials seem to have been com- 
pletely broken down. Mr. Forman wrote April 19th, 1849, as 
follows :— 


“Immediately after the close of the late war, Mr. Newton, 
Goloknath and myself went into the Punjab upon a mission- 
ary tour, our chief object being to attend a mela, which was 
to be held at Jawalamukhi, a town in the hills, about a hun- 
dred and twenty miles northeast of Lodiana. We crossed 
the Sutlej, the southern boundary of the Punjab, about eight 
miles from Lodiana. Our road then, for sixty miles, lay 
through a beautiful fertile plain, with wheat almost ready for 
the harvest. At the end of a four days’ march, we arrived 
at Hoshyarpur, a town near the foot of the hills. Having pro- 
cured mules at this place, to carry our tents, books, etc., we 
entered the hill-country. After crossing one range of hills, 
we came into the Dunor valley, three or four miles in breadth, 
which runs the whole length of the Himalaya Mountains. Leav- 
ing the valley, we arrived at Jawalamukhi in less than two 
days’ march. 

‘“Jawalamukhi is situated in the valley of the Bias, a moun- 
tain stream, at the foot of a hill, twelve or fifteen hundred 
feet high. The appearance of the town is very different from 
that of the towns on the plains. The streets are paved with 
stones; the houses are large; many of them detached from 
one another, and surrounded by little yards, or gardens. There 
are many temples in the place, built of hewn stone; and tombs 
of the same material, built in commemoration of widows, who 
were burned with their husbands’ bodies. The town belongs 
entirely to the Faqirs (mendicants), and is regarded as one 
of the most sacred places in Northern India. On the side of 
the hill, at the foot of which the town stands, several small 


67 


Our Missions in India 


flames were discovered issuing from the crevices in the rock. 
The people, of course, regarded this as the manifestation of 
a Devi (goddess), and they gave her the name of Jawala, and 
the place the name of Jawalamukhi, or the Face of Jawala. 

“Pilgrims began to frequent the place, and faqirs built 
huts above it, with the double purpose of being near so holy 
a place, and collecting alms from the pilgrims. As the number 
of the pilgrims increased, the number and wealth of the faqirs 
increased. At present there are several colleges of them, living 
in large, well built stone houses, upon the sides of the mountain, 
and in the town. They number probably three hundred and 
own property to the value of many thousand dollars. 

“We were at Jawalamukhi more than five days. Each day, 
preaching was kept up for five or six hours. Great numbers 
came here every day. Generally as many as could hear the 
speaker with ease were present. Sometimes so many were 
assembled, that those furthest off could with difficulty hear 
anything that was said. 

“The people listended quietly and attentively. It is not un- 
worthy of being noticed, that Mr. Newton, upon one occasion, 
had a congregation of women, who listened attentively to him 
through a whole sermon. 

“T have never witnessed so favorable an opportunity of 
making the gospel known. A few promised to come to Jalan- 
dhar, or Lodiana, to receive further instructions. 

“The feeling manifested towards us was most friendly. 
No one seemed displeased by our presence, although the greater 
part of our work was done at the gate of the shrine.’”® 


This very graphic account of a missionary tour to a sacred 
place is but one of many that might be quoted. It illustrates 
one phase of service common to every station and every mis- 
sion in India. In this service the Indian preachers were es- 
pecially efficient. 

A further extension of the Lodiana Mission was determined 
upon at the annual meeting of 1847. The City of Ambala, an 
important military centre seventy miles southeast of Lodiana, 
had been mentioned as being well situated for a new mission sta- 
tion. It lay about midway between Lodiana and Saharanpur. 


8 Foreign Mission Ohronicle, September, 1849. 


68 


Expansion in North India 


It was located near to the great capital city of Patiala, and not 
more than thirty miles from the historic battlefield of Thenesar. 

Accordingly arrangements were made to station Revenue 
Jamieson there on his return from America. 

While in America Mr. Jamieson married Miss Eliza Mc- 
Leary, with whom the sailed for India, arriving in Ambala on 
Perot or April) JB4S) A house was rented until land could 
be procured. A large house was also rented in the city for a 
school. The old difficulty of introducing religious services 
led to the withdrawal of more than half the patronage, but 
later on the requirement was accepted and the school continued 
with 60 in attendance. 

A church was organized with a membership of six. 

The following year Mr. Morrison was transferred from 
Subathu to Ambala, especially to aid in the district work, Mr. 
Jamieson’s time being absorbed in the work of building a dwell- 
ing house. He also succeeded in getting a hospital and a poor- 
house built, entirely by the local government and managed by 
a local committee, the missionary visiting occasionally to give 
religious instruction. 

The building for the City Boys’ School was finally completed 
in 1853. The main hall in the building became available as an 
assembly room for the Indian congregation. 

A regular service was also conducted in the Sadar bazar in 
the cantonment. This was for European and Anglo-Indian 
Christians connected with the army. 

On the transfer of Mr. Morrison to Lahore in 1850, Mr. 
J. H. Orbison’ was placed in charge of the city mission school 
at Ambala city. 

The work undertaken at Allahabad underwent no change 
because of the transfer of the provincial government to Agra. 
Each department of service, education, preaching, and pastoral 
work, and the school and orphan asylum continued as before. 





* Rev. James Harris Orbison arrived in India in 1850. He labored at Lodiana, 
Ambala and Rawal Pindi. 


69 


Our Missions in India 


In October, 1846, the government closed its school in Alla- 
habad. The mission was then permitted to occupy the govern- 
ment school building and to make use of the school furniture 
and library. This school had about seventy pupils in atten- 
dance, but the report now went forth that the pupils were to 
be made Christians. In consequence of this false rumor, many 
pupils left the school. Nevertheless, the Bible was introduced 
into the school, in spite of the prejudices of the scholars. The 
government had excluded it from their schools, and naturally 
its introduction was looked upon with suspicion. After a few 
days, however, the first class, reading in English “Milton’s 
Paradise Lost” and not understanding the allusions to man’s 
first act of disobedience, asked permission to examine the 
Bible account of man’s fall; and so the Bible was gradually 
introduced into all the classes. Two months later an examina- 
tion was held and every class was found to have made a be- 
ginning in Bible study.° 

The missionaries connected with the school at this time were 
the Rev. Joseph Owen and the Rev. James Wray. In writing 
about this school, Mr. Owen speaks of it as “The College.” 
He says: : . 

“This institution was established, and for some years sup- 
ported by the British India Government; its objest being the 
education of native youths in the English language and learn- 
ing. 

From this statement, it is plain that the original design of 
this school, like that of the Lodiana school, under the political 
agent, was to train men for government service. When, there- 
fore, the missionaries undertook to give a more liberal course 
of instruction the patronage underwent a change. Mr. Owen 
wrote: 


“The Bible and Christian books have been introduced, the 
heathen holidays discountenanced, and a radical change ac- 
complished in the religious character of the institution. What 


8 History of A. P. Mission, p. 117. 


70 


Expansion in North India 


will be its future history, it is not easy to predict. Probably 
it will be chiefly attended by boys and young men of a different 
class of the community; but at any rate, it will no longer be 
a great hindrance to the spread of the gospel. With the Divine 
blessing it may become a powerful agency for good.’”® 

How the hearts of these faithful workers would have re- 
joiced, could they have foreseen the splendid college now oc- 
cupying the old campus of the Allahabad Mission School. 

Mr. and Mrs. Wray, by reason of ill health, were soon 
obliged to return to America. They left in 1849, Mr. Owen, 
left alone, persevered in his work. He clearly foresaw the 
vast field for Indian employment in public offices, and the 
consequent new impetus towards the English education given 
in the mission schools. Railway projects were commencing 
and engineers had already been sent out to survey routes from 
Calcutta to the northwest. The telegraph would inevitably 
follow. 

Near the close of the year 1846, a new addition to the mis- 
sion was made by the arrival of Rev. David Irving, Rev. A. H. 
Seeley and Mr. Munnis and their wives.*° These were all 
stationed at Fattehgarh, some to take the places of those who 
were to be removed by sickness and death. 

Mrs. Scott’s health began to break in 1847. She went to 
the mountains in hope of recovery, but, this failing, she left 
in November of the same year, with her two daughters and a 
daughter of Mr. and Mrs. Freeman, and sailed for America. 
Although very feeble, and yet realizing how much her hus- 
band was needed at his post, she urged him to remain behind. 
She died at sea, leaving the motherless children to complete 
the journey, cared for by strangers. 

Mr. and Mrs. Irving spent several months in connection 
with the orphanage, still in charge of Mr. Scott, who labored 
alone for three years, caring for the financial and industrial 





® Foreign Missionary, 1847, Letter of October 21, 1846. 
1° Rev. J. H. Morrison of the Lodiana Mission also came with this party. 


71 


Our Missions in India 


work of the Christian village. Of this period of his life Mr. 
Scott wrote: 

“Tt has been a time of trial, perplexity, suffering and sore 
bereavement, during which I have, in the midst of many dis- 
couragements, been endeavoring to do my part in the external 
service of the sanctuary.” 

In addition to the tent factory, a plant for the production of 
saltpeter had been started. This last adventure proved a failure 
and resulted in a loss of Rs. 2,500. Friends in the mission 
made good this loss, and the tent factory continued to be pros- 
pered. 

The health of Mrs. Irving having failed, the McAuleys were 
placed in charge of the orphange and the school for non-Chris- 
tian boys. 

A year later Mr. and Mrs. Irving returned to America, but 
were destined to spend a long life in the service of foreign 
missions, Mr. Irving having been made a secretary of the 
Foreign Missionary Board in New York. 

In 1848, the Rev. Alexander A. Hodge and Mrs. Hodge ar- 
rived in India. They were appointed to Allahabad, where Mr. 
Hodge was placed in charge of the mission high school. Two 
years later they were obliged to return to America, owing to 
the failure of the health of Mrs. Hodge. Mr. Hodge, after- 
wards Dr. A. A. Hodge, was elected professor of systematic 
theology in the Theological Seminary in Allegheny City, 
Pennsylvania. Later on in life, he succeeded his very dis- 
tinguished father, Dr. Charles Hodge, as professor of syste- 
matic theology at Princeton, New Jersey. In this capacity 
he had an important part in the training of missionaries during 
his lifetime. What seemed to be a great loss to the cause of 
missions, proved to be a great gain. 

The year 1850 was marked by a further serious loss to the 
mission force. Mrs. Freeman, who had so courageously sent 
her daughter home to America, soon after fell a victim to the 
Indian climate. Mrs. Freeman was distinguished for great 


72 


Expansion in North India 


gentleness of character. Mrs. Scott, her friend and co-worker, 
was remarkable for great firmness and decision of character, 
shrinking not from any sacrifice that duty seemed to demand. 
While in full health she made a journey to the hills alone, 
with her infant son in search of health, travelling a distance 
of five hundred miles by dak in ten nights. When her physi- 
cians advised her return to America, she determined to go 
alone, because she felt that her husband was needed at his post. 
When parting from her husband, she said: 


“I trust we shall meet again here below, but if not, it will 
all be ordered aright by our covenant-keeping God.” 


Mr. and Mrs. Freeman accompanied Mrs. Scott to Calcutta, 
leaving in her care their daughter. As Mrs. Freeman was 
taking her little daughter in her arms for a last embrace, Mrs. 
Scott pressed her hand and said: “Trust ye in the Lord for- 
ever; this,” she added “has ever been my motto, and I have 
never trusted in vain.” Thus they parted; those two saints 
of the Lord, soon to be reunited.*? 

This tender eulogy emphasizes the great loss to the mission 
by the removal of two such saintly women. 

Soon after the death of Mrs. Freeman, Mr. Freeman re- 
turned on furlough to America. 

It was at this time that most important aid came to the mis- 
sion in the person of two German laymen, Messrs. Adolph 
Rudolph and Julius F. Ullmann. These gentlemen had been 
trained by the famous Father Gossner, and came to India in 
a company of thirty lay missionaries, who were to carry on a 
mission at Chapra, in Bengal. This company represented 
various trades. There were carpenters, tailors, masons, farm- 
ers, etc., one an apothecary. They were to receive from home 
about eight dollars a month each, and were expected to live 
in native houses and to practically support themselves. Within 


11 Mrs. Holcomb in History of A. P. Mission, p. 119. 
73 


Our Missions in India 


three years, about half their number had died. Most of those 
left alive deserted the place and found employment elsewhere. 
Some of them joined the Church Missionary Society. One, 
Mr. Adolph Rudolph, joined the Lodiana Mission, and the 
other, Mr. Ullmann, the Farrukhabad Mission. Mr. Rudolph 
was stationed first at Saharanpur and a little later at Lodiana, 
where he was ordained to the ministry and spent a long life 
of faithful service as pastor of the Indian church and super- 
intendent of the high school, and manager of the press. He 
was a great itinerant preacher. Having some knowledge of 
medicine, he was for years the good doctor in city and village. 

Mr. Ullmann, in the North India Mission, was ordained to 
the ministry at Farrukhabad. He labored as a preacher, 
teacher, author and translater of the Scriptures into Hindi. 
As a writer of hymns he was most successful. Much of the 
hymnody of the Indian church is from his pen. 

In 1850, another Indian was licensed to preach as an 
evangelist. He was popularly known as Babu John Hari. His 
parents were Muhammadans and became Christians under the 
teaching of the famous Henry Martyn, while he was chaplain 
at Dinapore. The father took the name “Henry” from love 
of his spiritual guide, but was familiarly called Hari (Harry). 
The son was given the name John, and thus came the name 
John Hari. He was a most valuable worker. Under Dr. 
Warren, he was connected with the Allahabad Mission Press 
and became a skilled translator. 

In this way, the gaps in the depleted ranks of the mission 
were filled. 

In December, 1850, a large reinforcement from America 
arrived in Calcutta, consisting of the following persons: The 
Rev. Robert S. Fullerton and Mrs. Fullerton, the Rev. D. 
Elliott Campbell and Mrs. Campbell, the Rev. Lawrence Hay 
and Mrs. Hay, the Rev. H. W. Shaw and Mrs. Shaw. Messrs. 
Hay and Shaw were appointed to Allahabad; Mr. and Mrs. 


74 


Expansion in North India 


Fullerton to Mainpuri; Mr. and Mrs. Campbell to Fattehgarh ; 
and Mr. Orbison to the Lodiana Mission, for service at Ambala 
City. 

The following year the mission force was further depleted 
by the return to America of Mr. and Mrs. McAuley, on ac- 
count of ill health. In consequence of changes due to these 
retirements, Mr. Walsh was transferred from Mainpuri to 
Fattehgarh and Mr. Scott from Fattehgarh to Agra, where, 
in addition to his ordinary duties, he became secretary of the 
North India Bible Society. 

In the end of this year (1851), Mr. Scott went on leave 
to America, and in consequence Mr. Warren was transferred 
from Allahabad to Agra. He was elected in Mr. Scott’s place 
secretary of the Bible Society. Mr. Hay was made superin- 
tendent of the mission press at Allahabad. At the close of 
that year, Rev. J. E. Freeman returned from America bringing 
Mrs. Elizabeth Freeman with him. The Rev. J. F. Ullmann 
and Mrs. Ullmann returned from England. Messrs. Freeman 
and Ullmann were stationed at Fattehgarh. 

This chapter illustrates some of the vicissitudes of mission- 
ary life in these early days. The sanitary condition of the 
cities was far from satisfactory. The absence of railways 
made it difficult to escape the intense heat of the plains, re- 
sulting in much sickness and death among both the wives and 
children. Then the great majority of the missionaries were 
new to the country and were necessarily obliged to give atten- 
tion to the study of the languages. New fields of labor were 
constantly being opened up, and the feeling was strong that 
entry into these should not be delayed, lest the doors should 
close. The result was that the forces had to be scattered and 
much time had to be given to the building of houses and the 
organization of schools and other institutions. It was as yet 
a day when foundations were being laid. The day of rapid 
progress in evangelization was not even near at hand. 


75 


lala Oe ML 


Anglo-Indian Education 


NEW era in the history of India was marked by the in- 

troduction of western science and’ economic appliances ; 
canals, railways and the telegraph, improvements, which were 
destined to revolutionize in a considerable degree the thought 
and life of India. As we have already noted, some of the 
older missionaries had anticipated the advantages which would 
thus accrue to their endeavor to evangelize the people. The 
forecast of the great pioneer in English education for India, Dr. 
Duff, was now beginning to be realized. The educated Indians 
had demonstrated to their countrymen the vast importance of 
western science, in consequence of which the mission schools 
were being crowded with students anxious to secure the places 
now being opened to those who knew English. 

Schools for girls had been established and some progress 
had been made in the education of the women. Protestants 
had as yet done but little for the education of European and 
Eurasian girls in India. Pure European children had been 
sent home in childhood, only to return when their education 
had been completed. Roman Catholics had provided for a 
limited education for this class in their schools for boys and 
in their convents for girls. But they scarcely aimed at more 
than a primary education for girls, including some knowledge 
of music and art. The boys were expected to occupy places 
as clerks and subordinate officers, in the public service. The 
girls were fitted to be wives, who would by their accomplish- 
ments make their homes attractive. All this would combine 
to strengthen the hold of the Catholic Church upon them. 

On the removal of the government offices from Allahabad 
to Agra, there was therewith an influx of European and Eura- 


76 


Anglo-Indian Education 


sian people, employed in government offices at the new capital. 
The Presbyterian missionaries at once recognized the impera- 
tive need of a good English school for this class, as well as 
for the children of Protestant missionaries. 

An earnest endeavor had been made to establish a Protest- 
tant academy at Agra, with both male and female departments, 
but after a year or two, the school suddenly collapsed. 

The following statement, taken from Dr. Warren’s “Mission- 
ary Life in Northern India,” describes how the American mis- 
sion was enabled to solve the problem of a school for Anglo- 
Indian children. 


“Soon after the failure of the Protestant academy, its 
friends, especially the late Mr. Thomason, lieutenant governor, 
began to wish that our mission would undertake its revival. 
They represented to Mr. Wilson that it would succeed only as 
a mission school; and that there was no other mission then able 
to undertake it. Mr. Wilson had had some thought of this 
kind before, and now began to lay plans for the undertaking. 
He advocated the renewal, in some shape, of the Protestant 
academy, and spoke of his hope that a theological seminary 
might grow out of it eventually. The want of men, and the 
want of a principal for precisely such a school, led to post- 
ponement. 

“Mr. Wilson was obliged to return to America before any- 
thing was settled; but he left the scheme as a kind of legacy 
to his successors. When Mr. Scott took his place at the sta- 
tion, he too began to advocate the plan. With the help of the 
secretary to the late academy, he wrote and printed a pam- 
phlet on the subject, which was circulated amongst all mission- 
aries in India, and secured their almost unanimous approval 
of the scheme. He was encouraged to send the plan to our ex- 
ecutive committee in New York. 

“When the matter was thus laid before the executive com- 
mittee, they approved the scheme and requested Mr. Fuller- 
ton to leave Mainpuri and commence a boys’ school at Agra. 
They also expressed an intention to send out another man to 
aid him. This order reached us at the close of 1851, shortly 
after my arrival in Agra. As the committee intimated a de- 
sire that a commencement should be made during that cold 


iy) 


Our Missions in India 


season, Mr. Fullerton removed his family in February, and the 
school was opened on the second day of March, 1852. We 
began it in a small hired bungalow, near the Presbyterian 
Church with six scholars. 

“Although I was not expected to take any part in the in- 
struction of the school, yet Mr. Fullerton insisted that I should 
take upon myself the greater part of the arrangements to be 
made for it. With the advice of several friends, I published 
a small pamphlet as an advertisement. In this we announced 
the principles, plans and arrangements for the school, and made 
an appeal to the public.” 


It was decided to so lower the fees as to admit a large num- 
ber of children, whose parents were unable to pay the high 
fees charged in the former school. 

The Presbyterian Church at Agra, organized largely of the 
members of the church in Allahabad, lately transferred to 
Agra, undertook to pay Mr. Warren for his pastoral services. 
The board in New York appropriated money for the rent of 
a house for Mr. Fullerton. The church agreed to advance 
one thousand rupees towards the purchase of a house large 
enough for Mr. Fullerton and the school. The lieutenant 
governor contributed one thousand rupees, which, with other 
generous gifts, enabled Mr. Warren to purchase a suitable 
building and to put it in repair before Mr. Fullerton arrived. 
The school filled up so rapidly that, by the beginning of 1853, 
the house was too small for both school and Mr. Fullerton and 
his family, so that provision had to be made for Mr. Fuller- 
ton in a house near by. 

The Rev. R. E. Williams, a friend of Mr. Fullerton, came 
out from America to aid in the work of this school. Mr. Wil- 
liams was made principal, and, with an East Indian head master 
and other assistants, the school grew till it had nearly one 
hundred pupils, some of them coming from the Punjab and 
others from Benares. The school was for boys only. 

Mr. Scott's scheme contemplated a school for both boys and 


78 


Anglo-Indian Education 


girls. The mission board in America had only sanctioned a 
school for boys. 


“But Divine Providence immediately began to press us on- 
ward in further measure for the education of that class of 
people. Two intelligent European girls were taken in hand 
by Mrs. Fullerton, and partly supported by some good ladies, 
in order to save them from being sent to the nunnery school. 
A poor East Indian widow begged of Mrs. Fullerton to allow 
her two daughters to attend also. Then some neighbors, who 
could pay for the privilege, begged to be allowed to send their 
children. This, Mrs. Fullerton was induced to concede, so 
that she might hire an assistant. She procured the atten- 
dance of a young woman and began a private school, not 
promising to continue it longer than it should suit her own con- 
venience. She soon had fifteen pupils. 

“A good lady at Agra, the wife of a civilian, interested her- 
self in the girls, who were unable to pay for an education. She 
soon found several; whereupon she begged donations and sub- 
scriptions, and got two other ladies to join her to form a com- 
mittee.” 

This work proved so much of a success, that she was able 
to aid not only the girls but also the boys. 

With the aid of the lieutenant governor and other English 
residents, a large house, just opposite the boys’ school, was pur- 
chased and paid for. The home board then recognized this 
school also. Both these schools soon became boarding schools. 

Mr. Warren, who did so much to further these schools by 
securing the money for the buildings, pays the following tribute 
to the work of Mrs. Fullerton: 


“Tt is but right to mention the zeal and devotedness of Mrs. 
Fullerton in connection with the girls’ school. The labor in- 
volved in the care and instruction of the school, is very great, 
and the responsibility and the care of female boarders would 
not be easily borne, without any pecuniary recompense, by any- 
one less heartily engaged in the Master’s service. She has 
displayed the greatest patience, under misconstructions and 
evil reports, even bearing to be asked if she considered her 
work to be mission work! But she already has an installment 
of her reward; spiritual fruit has been produced; and the mar- 


79 


Our Missions in India 


vellous transformation of character, which results from her in- 
fluence over the girls, must be highly gratifying.’’* 


These schools had a brief career under the founders, owing 
to the Sepoy rebellion, which obliged the missionaries and the 
students to. takes refuge in the ‘forty ~Atethe vcloseoneiue 
mutiny, the mission was obliged to reconstruct its work, in the 
process of which Agra was abandoned as a mission station. 

But, in the meanwhile, another institution had been founded. 

It was in the year 1854, that a number of Christian gentle- 
men ‘combined in an effort to establish a Protestant school for 
European and Eurasian girls at Landour in the Mussoorie 
Hills. One of the prime movers in this enterprise was the 
Rev. John 5. Woodside, Presbyterian missionary in Dehra. 
Money was collected and a grant of Rs. 13,000 obtained from 
the government, wherewith buildings were procured in Land- 
our. The Society for Promoting Female Education in the 
East, with offices in London, was induced to undertake the 
conduct of the school. Qualified teachers were sent out to 
India and the school begun. For some twenty years the school 
was popularly known as the “Company School,” but rightly 
called the Woodstock School. It was then purchased by the 
Woman’s Foreign Missionary Society of Philadelphia, U. S. A., 
who undertook to support the institution, in the special inter- 
est of missionaries’ children, but open, with some restrictions, 
to the public also. For two years it was superintended by Rev. 
David Herron, D. D., of the Dehra Station, with Miss Mary 
Pratt as head mistress. In 1877 Dr. J. L. Scott and Mrs. Scott 
were sent out from America to take charge as principals of 
the Woodstock School, with Miss Mary Fullerton as assistant.” 
From this time and onward, Woodstock rapidly developed so 
as to become a high school and finally a college for women, 
wherein the daughters of missionaries of all Protestant de- 





1 Missionary Life in North India, Warren, p. 212. 


2 Mr. Scott had been in Agra and Miss Fullerton’s mother established the Agra 
Girls’ School, as noted above. 


80 


Anglo-Indian Education 


nominations along with the girls from Anglo-Indian families 
receive an education under Christian auspices. 

In the year 1875, a school for the poorer class of Europeans 
and Eurasians was begun at Ambala by Miss Julia Bacon. 
This school met a real need at the time. A year later, it was 
transferred to Kasauli in the mountains in order to secure a 
better climate. It became quite popular, and continued to grow 
in usefulness until the year 1883, when, owing to the failure 
of Miss Bacon’s health, she was obliged to return to America, 
with no hope of being able to return. No one being found to 
take the school, it was closed. 

From this time and onward, a certain number of indigent 
European girls have been admitted into the Christian Girls’ 
School at Dehra. The statements thus briefly made cover 
more than a generation, a period sufficiently long to test the 
wisdom of the missionaries, who ventured to contravene the 
judgment of many—yea the great majority of good people in 
the homeland and in the missions in India. There were many 
who were obsessed with the idea that work for the evangeliza- 
tion of the heathen could not be consistent with the endeavor 
to bestow spiritual blessing upon nominal Christians. They 
could engage enthusiastically in educational work for Hindus, 
Muslims, Parsis and Jews; or for native converts, but would 
look askance at any proposal to undertake any special work for 
“Eurasians.” The fact that the founders of our missions in 
India were led in the Providence of God to preach to Europeans 
and to open a school for Eurasian boys, did not seem to have 
impressed them as a guidance of the Spirit of God, leading 
them to an important principle, which was illustrated in the 
story of Paul and his companions when they went forth to 
evangelize Asia Minor and Europe: that principle was to go 
first to the Jews and their proselytes and then to the heathen. 
The example of the pioneers at Lodiana, Subathu, Lahore, 
Saharanpur, Allahabad, Agra and Fattehgarh, who conducted 
services and even organized churches for Europeans and 


81 


Our Missions in India 


Anglo-Indians, proves their sense of obligation to their Chris- | 
tian brethren, dwelling in the midst of idolaters and Muhamma- 
dans. The logical inference was that they should also care 
for their children as for the children of their own families and 
of the native Christians. 

The missionaries early realized the need of school privileges 
for their own children. Without such school, they were either 
obliged to separate from them, leaving them alone among rela- 
tives or friends at home, and go back to the mission field; or, 
to separate husband and wife, the wife remaining at home for 
the children’s sake, while the husband returned to carry on 
his work as well as he could, without the sympathy and help 
of his wife. Hundreds of devoted men and women endured 
these separations and privations. Hundreds of children suf- 
fered the loss of the loving ministries of their own parents, 
or at least of the father, by reason of the necessity of such 
separations. 

The only apparent alternative was for both parents to re- 
tire with their children, in the homeland, for the sake of their 
education. Here other difficulties confronted those who 
adopted this course. The long absence from America served 
to incapacitate some of them for the home work, so that em- 
ployment seemed to be denied them. 

The successful work accomplished in the Woodstock School 
and College brought relief to the missionaries, enabling them 
to keep their children with them until they could enter high 
schools or colleges in America. For some a college education 
also became quite possible in India. Thus in helping others, 
the missionaries helped themselves. 

Another great benefit resulted from this educational work. 
Many, if not all, of these Anglo-Indians were destined to 
spend their lives in India. Education for their daughters 
meant elevation of the intellectual and social status of the com- 
munity. Some of them have been introduced into the mission 


82 


Anglo-Indian Education 


service as teachers and Bible women. Mrs. Adam Anthony, an 
Anglo-Indian, opened the first school for Indian girls in the 
city of Agra. She was educated in the Agra girls school for 
Eurasians already described. Woodstock has educated many 
of her own teachers. Many more have gone into some of the 
highest callings in life. All have contributed to the uplift of 
India’s millions in civilization and national life. 


83 


Glebe sieati WA 


Bible Revision and Publication: Survey 
of Progress 


ae translation and publication of the Bible at Serampore 
and Calcutta by the Baptist missionaries accomplished 
a great work, especially in Bengal. The translations into the 
languages of Upper India, however, were very defective. This . 
was due to the fact that natives, who were employed for transla- 
tion work were not always competent for the work. They 
translated from the English Bible, instead of the original Greek 
and Hebrew text. The result may easily be imagined. 

With a view to provide better translations in the Hindi and 
Urdu languages, the missionaries of the Church of England, 
and of the London Missionary Society, at Benares founded a 
society for the publication of tracts and scriptures in the ver- 
nacular. 

An attempt to set up a press at Benares having been found 
to be impracticable, they fell in with the plan of the American 
missionaries at Allahabad to establish a press. This plan left 
the missionaries at Benares free to give themselves to the work 
of translation and revision. 

The Presbyterians at Allahabad had in mind the same work. 
The first meeting of the Synod of North India was held at Fat- 
tehgarh in November, 1845. Three years later, it was con- 
vened in Agra; at which meeting a resolution was adopted urg- 
ing the necessity of preparing Urdu and Hindi translations of 
the standards of the church, and also emphasizing the impor- 
tance of revising the Urdu and Hindi scriptures. From this 
time forth strenuous effort was made in both the North India 
and Punjab missions to hasten this most important work. 

This movement culminated in the establishment of the North 


84 


Bible Revision and Publication: Survey of Progress 


India Bible Society, auxiliary to the British and Foreign Bible 
Society, in Agra, in the year 1845, of which the Rev. James 
Wilson was the first secretary. The secretary of the Hindi 
sub-committee was the Rey. Joseph Owen. He undertook to 
revise the Hindi version of the Old Testament, made by the 
Rev. William Bowley of the Church Missionary Society. The 
whole was carefully compared with the original Hebrew. So 
many alterations were necessary as to make it almost a new 
version. The first volume, which comprises Genesis to the 
Second Book of Kings, was printed at the Mission Press, Alla- 
habad, then under the superintendence of the Rev. L. G. Hay.* 

The first edition of the Urdu Old Testament (called the 
Shurman and Hawkins Edition) had been printed at the Alla- 
habad Mission Press, under the supervision of Rev. James Wil- 
son. A new edition was now wanted, but for this some re- 
vision was necessary. For this work a committee was ap- 
pointed consisting of the Rev. J. A. Shurman, of Benares, and 
Rev. Joseph Warren, of Allahabad. When the work was about 
half done, Mr. Shurman died. Mr. Warren carried on the re- 
vision, with such help as he could get. The New Testament 
was revised by a separate committee. 

Rev. Joseph Owen, having been set free from the “College’”’ 
which had prospered so well under his guidance, gave himself 
to literary work. He revised the New Testament in Hindi; he 
translated into Urdu the Confession of Faith and the Apostles’ 
Creed; wrote a work on Theology and a Commentary on Isaiah 
and the Psalms, with a new version of the Psalms in Urdu. He 
also edited and published a volume of sermons for Indian 
Christians ; eight of these sermons were written by Rev. Joseph 
Warren. 

At Lodiana, the larger part of the New Testament with the 
Psalms, translated by Mr. Newton, was published in the Pun- 
jabi language. A book of psalms and hymns in the Urdu 
language was prepared by the Lodiana missionaries, with the 


1 See Moffatt’s Story of a Dedicated Life, p. 128. 
85 


Our Missions in India 


assistance of Rev. William Bowley. Mr. Janvier and Mr. 
Ullmann were also busy preparing a hymn and psalm book, 
suitable for use in the churches. 

The writing and publishing of books and tracts also went on 
apace. The Rev. Joseph Warren was the author of the fol- 
lowing books in Urdu: 

“Fight Lectures on the Eighth Chapter of Proverbs,” 

A tract on the New Birth, 

A translation of Gauladet’s “Ruth,” 

Translations of Watts and Henry on Prayer, 

“Dairyman’s ‘Daughter”’—“The Young Cottager’’—Flavel’s 
“Fountain of Life”; and Hodge’s “Way of leikery 

These were published for the American Tract Society. 

At Lodiana were printed large editions of scripture portions 
in Hindi, Urdu, and Punjabi—also a few in Persian and Kash- 
miri. These were published for the North Indian and Ameri- 
can Bible Societies. 

The preparation and publication of tracts in Urdu and Pun- 
jabi was a considerable part of the work of the older mission- 
aries. The Punjabi books and tracts in the most part were 
written by the Rev. John Newton. The Urdu tracts were writ- 
ten or translated from the English by various members of the 
Mission. The number published up to 1856 was approximately 
350,000.” 

It was still the custom to distribute scriptures and religious 
books and tracts free of cost. The effect was learned from 
inquirers and from its influence in the increased number of 
people who gave up idolatry; and in the discovery of small 
bands of non-Christians who had formed new cults, each one 
borrowing something from Christianity. 

As we are approaching a period in the history of our mis- 
sions in India which, while threatening their very existence, 
would introduce a new efa, it will be profitable to note the 
progress already made. More than two decades had passed 


2 For further particulars, see Appendix I. 


86 


Bible Revision and Publication: Survey of Progress 


since the founding of the pioneer mission at Lodiana. Two 
wars had swept over the Punjab. The Khalsa Raj had become 
subject to British rule and all parts of the Punjab were now 
open to missionary work. Subathu, Ambala, Saharanpur, 
Dehra, Jalandhar, Lahore, Gujranwala and Rawul Pindi were 
already occupied as stations of the Lodiana Mission. The ban 
against the preaching of the gospel had been removed, and 
now the messengers of the gospel were permitted to proclaim 
the message of mercy everywhere. Extensive journeys were 
made from Lahore to Peshawur and from Jalandhar to Hard- 
war. The printed word in Urdu, Hindi and Punjabi was scat- 
tered by thousands of volumes in all the larger towns and in 
all the sacred places. 

The schools especially had made wonderful progress. In 
Lodiana, the school was attended by 279 pupils, and only ten 
of these received a stipend. The school at Jalandhar had 233 
names on the roll, with an average attendance of 201, under 
the supervision of an Indian evangelist. At Ambala, notwith- 
standing strong opposition by the Brahmins and great apathy 
among the people, the school had 115 pupils. The schools in 
Lahore, only six years old, had 575 pupils in attendance. 
Schools had been established at Gujranwala, Gujrat and Rawul 
Pindi and were superintended from Lahore. At Saharanpur, 
70 boys were under instruction. At Dehra 150 boys were en- 
rolled. 

In addition to these schools for some fifteen hundred boys, 
there were several orphan schools for boys and girls, day 
schools for Christian girls, besides a few schools for non- 
Christian girls. 

The course of study in these schools comprised the following 
subjects: Reading, Writing, English Grammar, Geography, 
Arithmetic, Algebra, Geometry, Prose Composition and Poetry. 
In the vernacular, the course included Persian Urdu, Arith- 
metic, Geography, English History, Geometry, Mechanics and 
Natural Philosophy. 


87 


Our Missions in India 


In almost every station, the missionaries undertook the 
superintendence of the poor-houses, leper asylums and, in times 
of famine, they distributed the relief funds. At Lodiana, the 
poor-house accommodated from twelve to twenty persons; the 
lepers were housed in huts by themselves. At Ambala, lepers, 
the lame, the blind, the maimed and the infirm of every de- 
scription were cared for. The number averaged 200. At 
Lahore the poor-house ordinarily accommodated 175, with 
about 30 outdoor paupers. Maharajah Dhulip Singh consti- 
tuted a fund for “the care of poor travellers, sick persons, etc.” 

In Dehra, at the earnest request of a local committee, the 
missionaries undertook to superintend an asylum for lepers 
with 40 inmates. Such benevolent institutions have had the 
hearty interest of missionaries in all the years since, and from 
among the poor and especially the lepers, many souls have been 
saved. 

Even after the lapse of nearly a quarter of a century, the 
number of converts was small. Nevertheless, organized 
churches were set up at all the stations. 

In most of these churches, the missionaries were the pastors. 
Weekly prayer meetings were held, and usually a monthly con- 
cert of missions, in which effort was made to conserve and 
inspire a missionary spirit. 

A few Indians had been taught privately and after examina- 
tion by the Presbytery were duly licensed to preach; and still 
later they were ordained to the ministry as evangelists. 

In due course, the Presbyteries were invited to forma Synod. 
Meetings of these ecclesiastical bodies were regularly held, but 
as yet all business was conducted in the English language. 
Nevertheless, the foundation of an Indian Church had been 
laid. All matters of discipline were transacted by the sessions 
of the individual congregations. That discipline was strict, 
both as to the reception of members and in dealing with of- 
fences against morals and religion. 

Such a summary of results, however, does not adequately 


88 


Bible Revision and Publication: Survey of Progress 


depict the hard work of the missionaries. The acquisition of 
the languages, used in the field, was a serious undertaking, 
lasting from one to three years’ labor for each. For one of the 
languages (the Punjabi), it became necessary to prepare a 
grammar and a dictionary, neither of which had ever before 
been written, even in the vernacular. As yet there was not a 
usable version of the scriptures in that language. This work 
was undertaken by the Rev. John Newton, with the assistance 
of the Rev. Levi Janvier and Rev. Joseph Porter. These men 
enabled the British and American Bible Societies to publish 
the four Gospels and the Acts of the Apostles, Genesis and 
twenty chapters of Exodus, and the Psalms in the Punjabi 
language. Besides this, a considerable literature in books and 
tracts, was published in the same language. 

Thus far this survey has had relation to the Punjab Mission. 
The mission in the northwestern provinces was an extension 
of the work begun at Lodiana. First Allahabad was occupied. 
A little later on, Fattehgarh was made a station. Then Main- 
puri was occupied and Fattehpur with the Rev. Gopinath Nandi 
in charge. Last of all Agra, the new seat of government for 
these provinces. 

Flourishing schools were established at Allahabad, Fatteh- 
garh, Farrukhabad and Mainpuri. Orphan schools for boys 
and girls at Allahabad and Fattehgarh. A girls and boys board- 
ing school for European children at Agra. A leper asylum 
at Allahabad and an industrial school in Fattehgarh. 

The mission press at Allahabad was now busily engaged in 
publishing scriptures and religious books and tracts. 

In the early months of the year 1856, a great many changes 
occurred in the various stations. In the Punjab Mission, two 
of the older missionaries, Messrs. Rudolph and Jamieson, were 
obliged to go home on furlough. This necessitated the transfer 
of Mr. Newton to Subathu and of Mr. Herron to Lodiana. 
Similar changes took place in North India: Mr. Walsh went to 
America on sick leave. This made necessary the transfer of 


89 


Our Missions in India 


Mr. Freeman from Mainpuri to Fattehgarh to take charge of the 
orphanage. Mr. Ullmann was sent from Fattehgarh to Main- 
puri, Rev. A. O. Johnson was placed in charge of the high 
school at Farrukhabad. 

Notwithstanding these changes, the outlook at all the sta- 
tions was good. The schools were flourishing and daily becom- 
ing more popular. The literary work under Messrs. Newton 
and Janvier in the Lodiana Mission, and Messrs. Owen and 
Hay at Allahabad was proceeding apace. The preaching in 
town and village was carried on with great zeal. In the Punjab 
the number of tours was larger than usual. Some of these 
were made by Mr. Newton in the Jalandhar doab before and 
after the annual meeting. Qadir Bakhsh and Mr. Daniel 
visited the towns and villages to the northwest and southwest 
beginning at the Sutlej River. Mr. Newton went out again 
in the direction of Jagraon, at which place and in the vicinity 
he preached several weeks. Mr. Janvier and Qadir Bakhsh 
travelled in the direction of Saharanpur via Kamaun, Sangol 
and Sarhand Bassi: Isa Das and Basant went to Anandpur 
and Qadir Bakhsh to Rupur. Mr. Newton again visited Lahore 
and Firozpore, while Qadir Bakhsh went to Kashmir.’ 

In addition to these tours, the usual visits to the melas were 
made closing with a visit to Jawalamukhi, to which the scrip- 
ture reader Isa Das went with Mr. Newton, who had come 
down from Subathu for the purpose. Particulars as to these 
visits cannot now be given. The most interesting visit would 
be that to Kashmir. Some details of this may be given in an- 
other chapter. 

The missionaries at Saharanpur travelled three hundred 
miles on a tour to Jalandhar and back again. Their tour to 
Hardwar, where they spent a week at the mela, was accom- 


8 Qadir Bakhsh was a convert from Islam, a native of Kashmir. He made an 
annual visit to his native state to preach the gospel. The account given here is 
taken from the Annual Report of the Mission and is intended to illustrate the 
evangelistic zeal of missionaries. 


90 


Bible Revision and Publication: Survey of Progress 


panied by unusual interest. Many professed to be inquirers 
and took with them copies of the scriptures. 

The Rev. Goloknath, accompanied by Mr. J. B. Lewis and 
Abdullah, visited Dasuah in the Hoshyarpur District, Kartar- 
pur, Nur Mahal, Kapurthala and Jawalamukhi. 

In the North India Mission, the missionaries, touring from 
place to place, found unusual interest among the people. They 
were much encouraged in their work. 

Thus a cordon of mission stations, or centres of work, had 
been stretched along the foot of the Himalaya Mountains for 
a thousand miles. Schools, churches and chapels, asylums, 
orphanages, presses, Bible and Tract societies were actively at 
work. Christian converts were as yet comparatively few, but 
wherever the European stood up to preach, there were with 
him Indian Christian workers to testify to the power of the 
gospel to save. 

The interest of the churches in America and Britain had 
been aroused; and prayer and praise ascended to God for his 
blessing on the missions in India. Other societies had joined 
hands to aid in the good work begun in the northwest and 
Punjab. The pioneers of the American United Presbyterian 
Church had arrived in the Punjab. The Church of Scotland 
had also begun its work at Sialkot. Dr. Butler of the Ameri- 
can Methodist Episcopal Church had fixed upon the new 
Province of Oudh and Rohilkand as the sphere of a new mis- 
sion. Friends in India, in the civil and military service, showed 
a lively interest by their liberal contributions for the support 
of the work. 

But even then clouds began to obscure this brightness of 
their prospect, and the rumblings of the disturbed elements 
portended a storm. 


Ot 


GERACE OD Revell 


Sepoy Mutiny in North India 


OTWITHSTANDING the peaceful conditions which 
characterized the vigorous and masterful rule of Lord 
Dalhousie, and the quiet in which the great mass of the people 
dwelt, there were many circumstances which caused anxiety in 
the minds of the more thoughtful. Many men in high places 
could not be oblivious to the many signs of unrest in the army. 
The blind confidence of European officers in the native regi- 
ments, who were ready to resent any suggestion of disloyalty, 
only added to the fears of the more discerning among the 
civilian population. Stories too were afloat of conspirators, 
who were poisoning the minds of the people, as well as of the 
Sepoys. Faithful servants among the natives warned their 
masters that trouble was at hand. They told of the mysteri- 
ous distribution of chapaties (unleavened wheaten cakes) 
among the people. This was a sign that something serious 
was to be expected. Many Europeans were alarmed, but what 
to do they knew not. The missionaries and the Indian Chris- 
tians were anxious for their families as well as for their work. 
A new governor general had recently arrived in India, af- 
fording discontent an opportunity to propagate itself. The 
Rev. Joseph Owen, of Allahabad, who had been in India seven- 
teen years, was more able than many to understand the inner 
life of the Indians. On the tenth of March, 1857, he wrote in 
his journal as follows: 


“Our new governor general lacks the pre-eminent ability of 
Lord Dalhousie, and we are approaching a crisis,—a crisis in 
which a man of pre-eminent ability will be required.” 


A little later he wrote again: 
“There are signs of trouble abroad in the native community. 
92 


Sepoy Mutiny in North India 


The Sepoys are becoming troublesome and mutinous. Hith- 
erto the matter has been dealt with leniently, but the probability 
is that it must be put down with a strong hand.”* 


The allusion here was probably to the feeling of dissatisfac- 
tion among the Sepoys in the newly annexed province of Oudh; 
and to the ominous discontent of the Delhi Muhammadans, 
when they saw their King threatened with deposition; and 
especially to the mutinous conduct of some of the Bengal army 
regiments at Barrackpur and Berhampur, obliging their disarm- 
ament. At Ambala, too, there were signs of insubordination. 
Numerous fires of incendiary origin began to alarm the people. 
Similar occurrences were reported from other centres. 
Alarmed by these reports, some of the missionaries prepared 
for a sudden flight to some place of refuge. Their chief 
anxiety was for their Indian Christians, who would become the 
first objects of attack, by the enemies of the Europeans. The 
Muhammadans of Allahabad were talking of their desire to 
massacre all the infidel English. Every Indian Christian in- 
stinctively felt that a rising of the Muhammadans would mean 
a purpose to exterminate the Christians. 

Whilst taking all precautions against a surprise and even 
providing for a possible flight, the missionary communities 
including the Indian Christians were instant in prayer to God 
for his grace and help in time of need. 

It was on the ninth of May, 1857, that some Sepoys (native 
soldiers) belonging to the 3rd Cavalry, stationed in the canton- 
ment at Meerut, refused to use cartridges in any way whatso- 
ever. A report had been circulated that the cartridges were 
polluted by an application of a mixture of cows’ blood and 
hogs’ fat, in order, to destroy the caste of both the Hindu and 
the Muhammadan Sepoys. This absurd story seems to have 
been believed by the Sepoys, who would not use the cartridges, 
even when told they need not use their teeth to open them. 
They were tried by court martial and sent to prison. The next 


1 Story of a Dedicated Life, pp. 138, 139. 
93 


Our Missions in India 


day, Sunday, May 10th, “when the British soldiers were get- 
ting ready for church, the comrades of the prisoners broke into 
the jail and set them free. In the ensuing darkness and con- 
fusion, the mutineers got away to Delhi, and the criminal 
classes of the town and vicinity sacked and burned the officers’ 
bungalows.’ 

During the night the mutineers rode to Delhi, Skat they 
were joined by the troops. After killing their European of- 
ficers, they seized the fort and the arsenal, and soon had the 
entire city under their control. They then proclaimed the old 
King*® as their Emperor. This was the signal for revolt all 
over North India. 

It is not necessary to enter into any detailed description of 
the mutiny, which is so well narrated in every history of India. 
It will suffice to follow the fortunes of our missionaries and 
the Christian communities created by them. 

The mutiny broke out at Lodiana early in June. The only 
missionaries in the station were Mr. and Mrs. Reese Thack- 
well. Mr. Janvier had been obliged to go to Landour, on ac- 
count of illness in his family, where he was kept during the 
fearful scenes of the summer. 

All had been quiet during the month of May, but it proved 
to be the calm before the storm. “There were evident tokens 
of a deeply-seated fellow-feeling on the part of many of the 
people in the city, particularly the Muhammadans, in the ad- 
vancing rebellion; and when early in June, a large body of 
mutineers from Jalandhar, reached Lodiana, they found a 
crowd ready to join them in their work of plunder and devasta- 
tion. Through a gracious providence a body of loyal Sikhs, 
being part of a regiment formerly raised in Lodiana, had just 
arrived and partial defense was thus realized. ‘The treasury 
in cantonments was fortified, and there Mr. and Mrs. Thack- 
well, with other Europeans, obtained shelter; but those who 


2 Keene’s History of India, Vol. II., p. 226. 
3 Bahadar Shah, the last of the Moghuls. 


94 


Sepoy Mutiny in North India 


had come for rapine and blood soon found opportunity on the 
mission premises for the former, while the Lord in his mercy 
interfered to prevent their attaining their speecial object in the 
latter. The church, in the city, where for years the gospel had 
been preached, often to seriously attentive listeners, was set on 
fire. The schoolhouse shared a similar fate; and with its library, 
extensive, and valuable philosophical apparatus, and depot of 
books for sale, became a desolate pile. The Depository on the 
mission premises, with its contents of many thousand volumes 
of books for distribution, was reduced to ashes. Its broken and 
blackened walls alone remained. The bindery, with its large 
stock of printed sheets, binders’ tools, and materials to the value 
of several thousand rupees, shared a similar fate. The paper 
room, with a large supply of printing paper newly stocked, and 
the church on the mission premises, were set on fire; the former 
destroyed, the latter much injured. The dwelling houses were 
rifled, windows broken, and an attempt made to fire one of them, 
where an additional stock of books for distribution had been 
stored, after filling the Depository: but most providentially it 
failed.’ 


“On the arrival of the mutineers, the native Christians and 
orphan girls fled, and found shelter on the premises of one of 
the Cabul princes, living in the neighborhood. Thus the Lord 
was pleased to preserve the lives of all our company. Their 
houses were rifled and some of them set on fire; but not one of 
themselves was permitted to be injured.”® 





4 Twenty-third Report of the Lodiana Mission, p. 5. 

5 Mushi Nazamuddin, afterwards foreman of the Lodiana Mission Press, and 
an employe at the time of the mutiny, gave the author of this history a circum- 
stantial account of the way in which the orphan girls escaped from the mutineers. 
He said that he and his brother Ghulam Qadir, on realizing the danger which 
threatened the girls in the orphanage, hurried to the orphanage and led the 
girls through the Mission garden and out to a number of tumble-down offices 
belonging to the Cabul prince above mentioned. They told the girls to sit 
perfectly quiet until the soldiers had left, and they would not be noticed. Still 
further to protect them they threw brush up against the doors of the house where 
they were hidden. They then fled to the city to protect their own homes, but 
they were afraid to tell what they had done and so were never known as the 
saviours of the orphan girls. : 

As soon as the Cabul prince heard of the fact that the orphan girls had found 
a refuge on his premises, he loudly proclaimed himself as the protector of the 
Christians. That he was wise in his generation became evident when he received 
fifty rupees monthly as an addition to his pension. I had this story also from 
Ghulam Qadir. E. M. W. 


95 


Our Missions in India 


The magistrate receiving additional troops was enabled to 
execute summary justice upon the incendiary population, which 
had joined hands with the mutineers and had burned and robbed 
not only the property of the missionaries but also of the mer- 
chants in the city. A few hours after the rebel soldiers had de- 
parted on their way to Delhi, twenty or more of the marauders 
were hanging by their necks on gallows erected along the main 
street of the city. 

Much of the stolen property was recovered and agreeably to 
an old law of the country a tax was levied on the inhabitants, 
to make good the losses that the mission and other parties had 
sustained. 

Martial law was now proclaimed and the removal of ladies 
and children from the disturbed districts was ordered. Accord- 
ingly Mr. and Mrs. Thackwell, with the orphan girls, left for 
Ambala, and soon after went to Kasauli in the Himalaya 
Mountains. 

By the first of October, the missionaries were able to return 
to Lodiana. The school was reopened in the Murray Ganj 
Chapel, which had been spared, and there also the Sunday ser- 
vices were held. Soon the work of repairing buildings was be- 
gun under the supervision of Mr. Thackwell. As far as possi- 
ble, the ordinary work of the mission was entered upon with 
thankful hearts. 

A sad bereavement, however, befell Mr. Thackwell, who lost 
his young wife and infant child. 

The missionaries at Saharanpur were urged by the civil 
authorities to send the women and children to the mountains. 
Some of them went to Dehra and others to Landour, where 
they remained until the following October. 

At Jalandhar City, the experiences of the missionary, Rev. 
Goloknath, and his Christian staff was strangely in contrast 
with what has‘ been recorded concerning the stations east of 
the Sutlej River. In his annual report Mr. Goloknath wrote as 
follows: 


96 


Sepoy Mutiny in North India 


“The work of educating the youth of the place has been car- 
ried on during the year as usual. The number of scholars on 
the roll on the first of August was 317. The outbreak of the 
Sepoys in May did not affect the attendance of the pupils in 
the smallest degree; the same number that had come to school 
before the three native regiments at Jalandhar cantonment 
mutinied, still continued to attend after that event.° This same 
quiet and immunity from danger characterized the mission com- 
munity at Lahore, Subathu and Rawul Pindi. The missionary 
work was carried on with some regularity, notwithstanding the 
turmoil due to the mutiny.” 

It has been noted, in all histories of this period, how wonder- 
fully loyal the Sikhs in the Punjab were, who only ten years 
before had fought so valiantly against the government they now 
supported so bravely. 

These circumstances of peace and safety were no doubt due 
in great measure to the prompt and wise action of Sir John 
Lawrence, the lieutenant governor of the Punjab, and his coad- 
jutors. The disarming of mutinous regiments at Lahore, 
Peshawur and Campbellpur and the prompt suppression of the 
outbreak at Sialkot, together with wise administration, com- 
bined to give confidence and a sense of security to the people, 
and so lead them to trust the government, which knew how to 
be generous as well as just. 

We must now turn to occurrences in the North India sta- 
tions, where was enacted a series of tragedies, which filled the 
Christian world with horror. 

The success of the mutiny at Meerut, on the 10th of May, 
and the capture of the Delhi fort and magazine the next day, 
was immediately followed by uprisings all over North India. 
The missionaries and their friends at Allahabad, Agra, Fatteh- 
garh, Fattehpur and Mainpuri were filled with dismay and dir- 
est forebodings of evil. The records preserved, showing the 
experiences of the missionaries and the native Christians are 
somewhat fragmentary, but the journal of Mr. Owen affords 


6 This remark applies to the missions under review. Far different was it 
with the American and Church of Scotland mission of Sialkot. 


97 


Our Missions in India 


the reader a reliable and often graphic account of what occurred 
at Allahabad. We are indebted to the late Rev. James C. Mof- 
fatt, D. D., professor of church history in the Princeton Theo- 
logical Seminary, for the preservation of Mr. Owen’s journal, 
as found in his biography entitled “The Story of a Dedicated 
Life.” Mr. Owen’s family being absent in America, he was 
permitted to remain in Allahabad for some weeks after the out- 
break, and to take an active part in the care and defence of the 
women and children, and in shepherding the scattered members 
of his flock. 

There were no European troops in Allahabad. The defence 
of the fort and its magazine had been committed to a few com- 
panies of Sikhs, who remained loyal throughout. Reports were 
coming in continually that the people in the city were willing to 
join the sixth regiment in their plan to break open the jail and 
to plunder the city and to kill all European residents. The na- 
tive Christians reported that there was a panic and religious 
frenzy in the city, and that the missionaries would be the first 
objects of attack. 

On the 31st of May, Mr. Owen received a letter from Mr. 
Freeman, of Fattehgarh, bringing intelligence that all the mis- 
sionaries in Delhi had been murdered, and that among the vic- 
tims there were not less than two hundred Europeans and East 
Indians. Railway officials in Allahabad had been warned of 
their great danger, and many had gathered together in the sta- 
tion expecting an attack. A message came in the next day from 
Sir Henry Lawrence at Lucknow announcing the rising of the 
Sepoys there on the 30th of May. 

On the Sth of June, news came that the Sepoys had risen at 
Benares, and it was feared that they would make a dash at Alla- 
habad. All Europeans were now ordered into the fort and ar- 
rangements were made to meet the mutineers. Mr. Owen 
wrote: 


“We are all gathering up a few articles of clothing to take 
98 


Sepoy Mutiny in North India 


with us into the fort: No bed, no baggage; light kits the order 
of the day. 

“On Friday night, June 5th, I assisted in watching the fort, 
with a company of volunteers, for we had no European troops 
and were quite at the mercy of the Sepoys and the Sikhs. Of 
course I got no sleep that night, and went home to our bunga- 
low on Saturday and got a good rest under the punkah (fan). 
All there was so quiet that I felt strongly inclined to remain 
next night. Gopinath and his family had spent two or three 
nights in the fort, but thought themselves more insecure there 
than at home. They had fled from Fattehpur to Allahabad for 
safety. They were extremely afraid, not only of the Sepoys, 
but also of the Sikhs. I tried to get them to come in on Satur- 
day night, but they chose to remain. I left Kallan (his servant) 
there, with an order to make them as comfortable as possible. 

“All seemed to be expecting something that night, and were 
on the alert. The volunteers, amounting to some eighty, were 
divided into three squads: one to protect the flagstaff, where it 
was supposed an enemy might attempt to scale the walls, an- 
other to protect a weak point on the Jumna River, and the third 
to be with the main guard at the gate. At nine o’clock the volun- 
teers met and were told off to their respective duties for the 
night. The moon was full and shining beautifully. It was im- 
possible to realize, when coming through the bazar, that danger 
was near. The shops were open, and the people were quietly 
at their occupations. 

“On Saturday evening, about nine o’clock, Court walked up 
to me, as I was standing near the old pillar, remarking: “You 
must not be surprised if we have something tonight, for the 
telegraph wires from Benares have been cut in the midst of a 
message. He requested me at the same time to stay with the 
ladies, if anything should occur. 

“T came up and joined in worship with the Hes and Mun- 
nises, and was on my way back to the tent, when we began to 
hear a rattling of musketry in the cantonments. The alarm was 
immediately sounded, and all the volunteers rushed to their 
posts. I ran up and gave notice to our friends. They were 
soon out on the balcony, where, in a few minutes all the women, 
leaving the tents, were collected. Hay, Munnis and I, then 
closed all doors leading from the stairways and stood with 
loaded pistols, ready to shoot down the first native, who might 


Oe 


Our Missions in India 


attempt am assault upon the ladies and children. We saw 4 
native, sitting quietly among the ladies, with a sword in his 
hand. We disarmed him and turned him out in double quick 
time. The rattling of musketry continued about half an hour, 
the sound reaching us from various points between canton- 
ments and the bridge. We thought the mutineers had probably 
got in and made a combined attack at those various points. We 
hoped they were getting a good cutting up. 

“The officers’ wives were, of course, deeply anxious about 
their husbands, who were in the midst of all that firing. One 
after another came to me asking, ‘Do you think the Sepoys will 
be loyal?’ I could only say, “ I hope so. Others were highly 
indignant that any such questions should be asked, or that the 
least doubt should be entertained of their loyalty. 

“Some time after the firing ceased, we saw a gentleman com- 
ing from the main gate of the barracks. Hitherto we knew 
nothing of what had occurred. I went and opened a door and 
called him. His first words were: ‘Alexander is lying dead out- 
side, but tell Mrs. Harvard and Mrs. Simpson that their hus- 
bands are safe here in the fort, although Colonel Simpson’s 
horse has been riddled through with bullets. The sixth regi- 
ment Sepoys are in open mutiny.’ 

“There was a general rush to me to know what had happened. 
The ladies, who a few minutes before were so strongly standing 
up for the Sepoys, were utterly confounded. I went to Mrs. 
Simpson and delivered the message I had received. She seized 
my hand and fell on my arm with a loud cry. In a few minutes 
Colonel Simpson came up, with his clothes covered with blood, 
and gave an account of his almost miraculous escape. 

“T must, however, mention what occurred at the gate, before 
the colonel came up to his quarters, which was the turning point 
with us in the fort. 

“One hundred Sepoys at the main gate, who were mounted 
on the main guard, were commanded by Lieutenant Brasyer to 
give up their guns. Two nine pounders were brought close to 
them and the torches were ready to touch them off in case of 
disobedience. The volunteers were also before them with 
loaded muskets cocked and fingers on the triggers. At the 
command to pile their arms, there seemed a slight hesitation, 
but they soon gave them up, then partly rushed back to them, 
but, finding themselves overpowered eventually yielded. This 


100 


Sepoy Mutiny in North India 


was the critical moment for the four hundred Sikhs to join 
them, had they been so disposed. Had they done so, not one . 
of us would have escaped. The massacre would have been uni- 
versal, and then the fort with its vast magazine and armory 
would have been in the hands of the mutineers and the whole 
of the northwestern provinces must have gone from under 
British rule. You may imagine our relief and joy when word 
was quietly passed on to us, ‘THE SIKHS ARE STAUNCH,’ 
. . . [he Sepoys were all ready to start an outbreak in the fort, 
for their muskets were loaded, and, contrary to orders, were 
capped, and in this condition were taken from them. It may 
be said that, under God, we owe our safety to Lieutenant Bras- 
yer especially and to the volunteers. Most of these are railway 
people, and for securing them we owe all thanks to Mr. Hodg- 
son, who sent out train after train and brought them in froma 
distance of more than twenty miles. Their presence did much 
to turn the scale in our favor.” 


The next day, the outbreak in the cantonment began. An 
alarm was sounded by the mutineers, and thereupon their of- 
ficers, who were at dinner, rushed out to see what had occurred 
to cause the alarm. They were shot down before they reached 
their posts, only three escaping alive. Then bedlam broke loose. 
The bungalows were rifled and burned. The treasury was 
broken open and the money taken. The next morning the mis- 
sion houses were destroyed. Mr. Owen wrote in his journal 
as follows: 


“The morning passed on, and until eleven o’clock our bunga- 
low appeared from the top of the barracks all safe. In reality, 
however, it was not so. From an early hour the Pathan of 
Durgabad, from whom we rent the land, and to whom we have 
shown nothing but kindness, was there with some hundreds of 
low caste Muhammadans, plundering all our property and burn- 
ing our books. Of this I knew nothing at the time. 

“Mr. Spry (the Church of England chaplain) appointed a 
short service at twelve o’clock in the veranda of the barracks. 
Just before it began, I ran up to the top of the barracks, and 
saw the smoke rising from the roof of our bungalow. It caused 
a bitter pang, but I was enabled with calmness to look up to 


101 


Our Missions in India 


God and say: ‘All is right, thy will be done.’ As we sat at wor- 
ship in the veranda, I could see the column of smoke rising 
from the roof. . . . The service was short and attended by few. 
Most of the gentlemen were engaged in guarding the fort. 
Several ladies were overwhelmed with grief at the recent loss 
of their husbands. 

“The burning went on during the whole of Sunday, and no 
effort was made from the fort to arrest it. Some sixty or 
seventy of the first families (Europeans) arrived from Benares, 
and were brought across the river by a steamer that happened 
to be here. In the afternoon, the rebels came close under the 
fort and burned a bungalow~at Arail. The incendiaries con- 
tinued the whole night unchecked.” 


Another chapter from Mr. Owen’s journal reveals to us in 
a graphic manner the experiences of hundreds of people, when 
they had learned the vast extent of their losses. We quote as 
follows : 


“Here I am in the fort, living in a small tent, with all the 
property I have left in the world, comprised in a few changes 
of clothes, my Hebrew Bible, Greek Testament, Turretin’s 
Theology, Witseus’ Economy of the Covenants, and a few other 
odd volumes. All my furniture, my library and most of my 
private manuscripts and papers, have been consumed. Our 
dear Jumna house has been burned. The church has been 
robbed, also the mission ‘College,’ and the whole place com- 
pletely sacked. The native Christians have been scattered I 
know not where. I can only see the place from the ramparts 
of the fort, but cannot go through to inquire; nor yet have I 
been able to ascertain the particulars of their condition. We 
feared that they were all murdered, but hear that their lives 
have been spared. The stations and cantonment of Allahabad 
are in ashes. Mr. Hay’s house’ has been burned, and we hear 
that the press has also gone. Scarcely a bungalow seems to 
have been left. The work of conflagration is still in progress. 
Day and night new fires are added to the vast scene of desola- 
tion and smoking embers. Here we are shut up in the fort and 
not an effort has been made to arrest the work of destruction.” 


A Muhammadan priest set up the standard of Islam and 





7 This was situated on the cantonment side of the City some four miles distant, 


102 


Sepoy Mutiny in North India 


proclaimed himself lieutenant governor under the King of 
Delhi. Many atrocities were committed on the helpless women 
and children. The trials of those who took refuge in the fort 
were terrible. Mr. Owen explained: 


“We are almost starving here, living on half rations. We 
can get nothing from the outside. The people of the town seem 
determined to starve us out; at least the Muhammadan portion. 
They have forbidden supplies of any kind to be sent in. The 
commissariat was very badly supplied, and we are all suffering. 
The heat, too, is excessive, and the filth allowed to accumulate 
is abominable. I have no quarters, but sleep in a tent at night. 
I have no furniture, but my dear books are a sad loss, for I do 
not know how to get on without them, but God will provide.” 


Refugees came in every day with reports of rapine and mur- 
der. The rebels were having a glorious revel at the station. 
Brandy was sold at a half cent a bottle and champagne was 
still cheaper. Colonel Neill came in from Benares that evening. 

The next day the gallant colonel with his fusileers cleared the 
way to the Ganges. Mr. Owen was then informed that more 
troops were soon expected to arrive, but that all ladies and non- 
combatants were to be sent by boat to Calcutta. 

Mr. Owen received permission to remain behind. He de- 
scribes the departure of his colleagues and others as follows: 


“I accompanied the Hays on board this evening, truly sorry 
to part from them. They have been very kind to me. I love 
and esteem them, the more I know them, and shall feel very 
lonely without them, but I believe they are in the way of duty 
in going. The flatboat, on which they are going, is crowded 
with people; the steamer also is crowded. A number of armed 
volunteers protect both steamer and flat boat. Major Cory, an 
officer of the late ‘Illustrious Sixth,’ goes as military com- 
mander of the whole. 

“There are not cabins for one third of the passengers. 
Screens and curtains are fitted up all over the decks, and the 
poor people are jumbled in as thick as they can stand.” 


All of the members of the American Mission who now re- 


103 


Our Missions in India 


mained in Allahabad, besides Mr. Owen, were Rev. Mr. Mun- 
nis, Mrs. Munnis and their children. 

Among the passengers on the flatboat were Rev. Gopinath 
Nandi and his wife and children, who had been left in Mr. 
Owen’s house the night of the outbreak. 

He had wandered about the place, after the sacking of the 
mission compound, in great distress. He had been robbed of 
all his money. 


“At last he fell into the hands of the Maulvie, who had set 
up his government at the gardens. He was kept in the Serai 
(Inn), with his feet in the stocks four days and four nights. 
His poor wife was dragged by the hair of her head on the 
stones and greatly bruised. Their persecutors threatened 
several times to kill him, and having found out that he was a 
Christian padri, they were very bitter against him, but he stood 
firm and witnessed a good confession. Young Ensign Cheek, 
who was wounded on the night of the outbreak and who had 
been wandering about, hiding sometimes in the jungle, some- 
times on trees, sometimes standing in the water, was suffering 
most excruciating pain, while with Gopinath in the Serai. Not 
the least of his sufferings was from thirst, and almost night 
and day he was calling for water. In the midst of his suffer- 
ings, he exhorted Gopinath to stand firm, saying: ‘Padri Sahib, 
hold on to your faith. Don’t give it up... When the Muham- 
madans saw Gopinath trying to show kindness to Cheek, they 
put him at a distance and tried to prevent all further intercourse 
between them. Poor Cheek died this evening from exposure 
and long neglect of his wounds.” 


Hearing that Ensign Cheek had a relative at Bansurah, Mr. 
Owen went to the hospital to see him and to ask if he had any 
message to his friends, but found him past speaking. Thus died 
the young man, who stayed the faith of the Indian Evangelist. 

The missionaries and ladies with the children, who embarked 
at Allahabad, in due course arrived safely in Calcutta. Mr. 
Hays and his family proceeded to America, where Mr. Hay 
spent a long and useful life in the home mission field. 

The missionaries at Mainpuri, Mr. and Mrs. Ullmann, had 


104 


Our Missions in India 


fled for refuge to Agra. The missionaries there, with the chil- 
dren in the boarding school, took refuge in the fort, Mr. and 
Mrs. Ullmann with them. The mission houses at Mainpuri 
were plundered and burned. The chapel was also destroyed. 
The new schoolhouse escaped destruction, because the Rajah 
wanted it for a court house. 

At Agra, the torch was applied to all European buildings. 
The building for the normal school, for the education of native 
teachers was first set on fire, and in a short time five miles of 
the station were lit up by the flames of burning buildings. 
People continued to flock into the fort for protection, until the 
resident population numbered six thousand. Many more were 
cared for during the day. The missionaries were all able to 
render substantial help in caring for the wounded, who were 
brought in from the battle fields in the neighborhood. Their 
suffering was real, for while safe within the old fort of Akbar 
the Great, their discomfort was not only due to the crowded 
condition of the refuge, but to the want of food and constant 
anxiety for friends outside. 


105 


CHA Pil ER REX 


The Tragedies of Fattehgarh, Agra and 
Allahabad 


HE fort at Fattegarh was at this time manned by a regi- 

ment of Sepoys, most of whom were full of the spirit of 
mutiny. The colonel in command, encouraged by the profes- 
sions of loyalty on the part of the older soldiers, vainly hoped 
he might be able to quell the spirit of the younger men and pre- 
vent an open rupture. However, rumor of mutiny and slaugh- 
ter of Europeans at Mainpuri, Fattehpur, Shahjahanpur and 
other stations, aroused the feeling of sedition to such a pitch as 
to make flight absolutely necessary. The missionaries were re- 
luctant to leave the Indian Christians, but these urged them to 
flee for safety. They rightly judged that the Europeans would 
be helpless to defend either them or to save themselves, if they 
remained. 

The missionaries in Fattehgarh were the Rev. Messrs. J. E. 
Freeman, D. E. Campbell, A. O. Johnson, R. McMullen and 
their wives, with the two children of Mr. and Mrs. Campbell. 
As soon as the news came of the flight of the missionaries from 
Mainpuri, and the report that the mutineers were marching on 
Fattehgarh, the missionaries assembled at the home of the Free- 
man’s collecting such garments, etc., as they could carry with 
them. They all wrote farewell messages to their relatives in 
America, trusting that they might find their ey) in the mails. 
One of them wrote: 


“You cannot imagine the anxiety of mind this insurrection 
has caused us. We are living every day in expectation that it 
may be our last, but we have the blessed consolation that if 
we are to die it will be as missionaries to the heathen. Who 
would desire a more glorious death? May God in his mercy 


106 


The Tragedies of Fattehgarh, Agra and Allahabad 


prepare us for whatever awaits us! The friends of missions 
at home will be sorry to hear that all missionary labor is sus- 
pended at present. What ‘the future will be, we cannot tell, 
but we trust that this insurrection will result in opening still 
wider the door for the spread of the gospel of Christ.” 

“Tune 2nd—Bad news: all is growing worse. The insurgents 
have arisen all around us, and we are trying to get a boat, in 
which to make our escape. .. . In a few hours we fly. The 
whole country is now in arms. Farewell! Farewell! Perhaps 
you may never hear from me again.””* 


In the evening the missionaries went to spend the night with 
their English friends, the Guises and Macleans, who lived near 
the boat landing, where their boat was anchored for the journey 
down the Ganges. The night was spent in prayer for the Chris- 
tians they were leaving behind them. It was hard to leave them 
“in their defenceless condition and exposed to the fury of wicked 
men. They could but commit them, as well as themselves, into 
the hands of their merciful heavenly Father. 

The boat which they had secured, was an ordinary river flat- 
boat, fitted up with a deck cabin, which would provide some 
protection from the intense heat of the hot season. Such boats 
were provided with sails, but these were of little use on the 
down journey, the boat being allowed to float with the current. 

On the morning of the fourth of June, the little band took 
their seats in the boat, their luggage being placed in three other 
boats. Others were waiting in their boats to accompany them. 
They now numbered one hundred and twenty-six souls. The 
river was low, and often the current carried the boats near the 
shore. The shore being high afforded opportunity for sniping 
by any one having firearms. Many of the men on the boats 
were armed, but were only formidable to villagers. 

They were unmolested until they reached the village of 
Kamalganj, about eight miles below Fattehgarh. Here the vil- 
lagers were seen preparing an attack. Armed with clubs they 


1 This last letter of Rev. A. O. Johnson is quoted from Walsh’s Martyred Mis- 
sionaries, p. 268. 


107 


Our Missions in India 


stood on the bank, intent on plunder. But the sight of so large 
a party of Europeans led them to allow them to pass unmolested. 

At the next village, they found a number of Sepoys and des- 
peradoes, who opened fire upon them. Some of the party on 
the flotilla returned the fire and the boats passed on. This was 
at Singarampur, at which the missionaries had frequently 
preached, when in attendance upon an annual mela, where thou- 
sands of people came to bathe in the sacred river. 

The next village where they were attacked was Kasimpur, 
a Muhammadan village. The channel of the river being near 
the village, the villagers fired a volley, wounding a man on one 
of the boats. Elated with this success, they fired musket after 
musket. To silence them, and enable the boats to pass, the 
Europeans returned the fire killing eight of the villagers. The 
villagers continued to follow the boats, firing whenever the 
boats came near enough. Thus they went amidst fear and hope 
until the evening of the sixth of June, when they fastened to 
the shore in order to cook some food. Here a Zamindar, or 
landlord, mustering his men, surrounded the party, telling them 
they were at his mercy and that resistance was vain. He did 
not meditate murder, but he wanted money. On the payment 
of one thousand rupees, he allowed them to pass on and even 
gave five men as a guard. Four of these soon deserted, but the 
party continued their journey towards Cawnpore. They 
travelled day and night for two days, without meeting with 
further obstacles. But, unfortunately, on the evening of the 
eighth of June the boat ran aground on an island midway be- 
tween Bithur, the capital of the Nana Sahib, and Cawnpore. 
Here they were stranded at the very mouth of the lion’s den, 
but they knew it not, as yet. They had not heard of the defec- 
tion of the Mahratta Prince, the Nana Sahib. They had not 
heard of Sir Hugh Wheeler’s being besieged in his own 
trenches. In these circumstances, they did the worst thing they 
could have done, by sending a letter addressed to General 
Wheeler, asking his assistance to get from the boat to his camp. 


108 


The Tragedies of Fattehgarh, Agra and Allahabad 


The letter was carried promptly to the Nana Sahib. Of course 
no help came. They remained on the island for four days, 
when a body of Sepoys came near by and fired several shots at 
the boats, killing a child and a lady and a native nurse. he 
whole party then left the boats and took refuge under some trees 
on the island. 

Seeing no way of escape, one of the missionaries proposed 
prayer, saying that the day they had so long dreaded, was proba- 
bly at hand. Mr. Freeman read a portion of scripture and then 
offered a prayer. After the prayer, Mr. Campbell addressed 
them all, urging them to lay hold upon the salvation offered to 
all in the gospel. Just then a boat load of Sepoys arrived and 
made them all prisoners. 

The story of Debi Deen, one of the native Christians, who 
had gone with the missionaries from Fattehgarh, and who had 
been sent back by Mr. Campbell to warn any others, who might 
be following them, of the danger, adds some particulars to the 
narrative of Mr. Walsh. Debi Deen says that 


“When the party reached Nawabganj (five miles above Cawn- 
pore), they saw with spyglasses, guns placed on the banks, to 
oppose their progress down the river. They could hear the 
booming of the cannon in Cawnpore and knew that the Euro- 
peans were defending themselves. There they remained two 
days, being unable to get down the river or to obtain assistance. 
At last hundreds of desperadoes, Sepoys and cavalrymen and 
cultivators from the villagers, men, women and children, sur- 
rounded them. The Europeans fought as long as they could, 
the ladies loading and the gentlemen firing the muskets. A 
round shot from the shore broke a hole in the large boat, on 
which they had all been obliged to take refuge. The boat be- 
gan to sink, and all were obliged to get out on the island, the 
ladies holding their children in their arms under the scorching 
sun of June, the hot winds blowing full blast. They directed 
the servants on the boat to destroy all the weapons and to throw 
them into the river. They were soon beset by multitudes, who 
took their watches, all they had in their pockets, their hats, 
shoes, stockings, coats, everything, except a slight covering 
from the waist downward. Then all were put into a large boat 


109 


Our Missions in India 


and brought to the Cawnpore side. Debi Deen saw the whole 
party brought to the shore; the ladies brought off first and made 
to sit on the ground. Then the gentlemen were brought off and 
tied with a long rope, arm to arm. The Sowars (mounted 
police or cavalry) rode near the ladies, while they were thus 
sitting on the ground. The ladies joined their hands together 
and in an attitude of entreaty begged for their lives. The 
Sowars replied to their prayer in abusive and obscene language, 
and shaking their swords over them, told them that not one of 
them should live. When the gentlemen had all been tied to- 
gether in a ring, the ladies were placed within the ring, and all 
were marched off. Mr. Campbell gave a farewell salute to the 
native Christians, who gazed after the company, till the bazar, 
through which they were taken, covered them from view.””* 

This story explains why, when one boat had gone ashore, the 
other boats could not have been used to escape down the river. 
It also made clear why the Europeans could not defend them- 
selves with their guns, their munitions having run out, and their 
weapons having been destroyed that they might not fall into the 
hands of the mutineers. They had made a heroic endeavor to 
defend the women and, when nothing was left, they sur- 
rendered, well knowing that no mercy awaited them. 

They were placed in a house and guarded as prisoners for 
the night. The next morning they were marched to a parade 
ground near by and there ruthlessly put to death. 

Mr. Owen visited Cawnpore soon after the English army had 
avenged the death of the many Englishmen slain there. While 
there, he met an Indian, who told him that, 


“He saw a number of European ladies and gentlemen with 
their children being killed by Sepoys and Sowars, on the plain 
in front of the Sevada Kothi, the house formerly occupied by 
Perkins. The Sepoys shot them with their muskets and the 
Sowars with their pistols, and then they cut them in pieces with 
their swords.” 

Thus perished a devoted band of martyrs, whose bodies, with 


those of their European companions, were tumbled into a well 


2 Story of a Devoted Life, pp. 204-206. 
110 


The Tragedies of Fattehgarh, Agra and Allahabad 


near by; over which has been erected a beautiful canopy, with 
an angel figure guarding the place, where lie the precious re- 
mains, to await the trumpet of the Resurrection Day. Mr. 
Owen’s informant declared that the Nana Sahib was present 
on horseback and superintended the gruesome butchery.° 

If the statements given above are correct, this tragedy oc- 
curred a fortnight before the slaughter of Sir Hugh Wheeler 
and his devoted company of soldier martyrs and their women 
and children, who perished on the 27th of June. It is possi- 
ble that the Nana kept all his prisoners until after the capture 
of General Wheeler and his force and that the slaughter of 
his prisoners occurred when General Neill and his army was 
about to enter Cawnpore. Amid the many conflicting reports, 
it may not be possible to give the exact order of events, but 
the main facts, as to the faith and hope of these martyrs, which 
enabled them to be steadfast unto the end, remain as already 
given. Their witness was not in vain. “The blood of the 
martyrs is the seed of the church.” Two generations have 
since drawn courage and strength from these devoted saints. 
In their lives and in their sufferings and death have been lessons 
of faith and devotion for Christian men, women and children 
in every church in the Christian world. Christians do not now 
gaze so much at the beautiful marble figure of the angel stand- 
ing over the well at Cawnpore, where in thought the mortal 
remains lie buried, but see the glorified saints radiant in joy, 
wearing crowns of victory. 

But the tragedies of Fattehgarh were not complete. When 
the missionaries left in their boats, it was hoped that the Indian 
Christians might escape, but it soon became evident that the 
fanaticism of the Muhammadans would not spare them unless 
they would apostatize. 

The orphan boys and girls fled to the villages. Some were 
made captive and were never heard of again. Some of the 


3 Story of a Dedicated Life, p. 207. 
111 


Our Missions in India 


Christians went as far as Cawnpore, wandering from place to 
place, and were at last only too glad to return again. The blind 
girls from the orphan asylum, and one boy, a leper and blind, 
were some days and nights together without shelter, and had 
the most scanty fare, and yet only one died. Their infirmity 
was their defence. Others in the Christian community had won 
a martyr’s crown. 


“Prominent among this number was Dhokal Parshad, the 
head master of the mission school in Farrukhabad. When he 
and his family fell into the hands of the mutineers, and life and 
liberty were offered, if they would renounce Christianity, he 
answered: ‘What is my life that I should deny my Saviour? 
I have never done so since the day I first believed on Him, and 
by the grace of God, come what may, I never will.’ When a 
Sepoy approached him, sword in hand, he meekly bowed, and 
his head was severed from his body by a single blow. His wife 
and children were also put to death.’’* 


The sufferings of the missionaries and the Indian Christians 
were often those due to long continued anxiety and suspense. 
An extract from a letter written by the Rev. David Herron 
from Dehra Dun, will sufficiently illustrate many similar ex- 
periences : 


“The news of the massacre at Meerut and Delhi and other 
places reached us in quick succession, and threw us into a state 
of the utmost alarm. The native troops in the regiment sta- 
tioned at this place had not yet proved their loyalty. With the 
exception of one company, which was left to guard the station, 
they were marched off at once to Meerut. For six weeks after 
they left, we had not a word of reliable information from them. 
It was, however, rumored by evil persons, who wished to ex- 
cite rebellion among those who were left, that the regiment had 
mutinied and gone to Delhi; and again that they were on their 
way to this place to murder the Europeans. The natives be- 





* Another report had it that Dhokal Parshad, wife and family were blown from 
@ cannon. 


112 


The Tragedies of Fattehgarh, Agra and Allahabad 


lieved, and, in some instances, said publicly that English rule 
was at an end. The Mussalmans, especially, became quite bold 
and impudent. The inhabitants of some districts in the plains, 
just below us, had formerly been robbers by profession. For 
more than half a century, they had been prevented from fol- 
lowing the vocation of their ancestors, and had been confined 
to the cultivation of the soil by the strong arm of the English 
Government, but as soon as they thought that the pressure of 
the government was removed, their hereditary spirit of plunder 
revived, and in large bands they attacked and sacked towns and 
villages. The mails were all stopped, and we were thus cut off 
from communication with any quarter for some time. You 
may fancy our consternation under these circumstances. We 
did not know but that we might be attacked any hour of the 
day or night, by mutineers, or Mussalman fanatic or predatory 
hoards; and yet a few Europeans, who were in the station, felt 
it to be necessary to go about as usual and keep up the sem- 
blance of authority before the eyes of the natives, even when 
there was no power to uphold it, had it been called in question. 
Mrs. Herron and I moved into Brother Woodside’s house, 
which is a two-storied building. Our plan was, if suddenly at- 
tacked, to escape to the roof, and there defend ourselves as long 
as we could. At night we had a guard on every side of the house 
to give us warning of the approach of danger. These guards 
were of course natives and sometimes we felt almost as much 
afarid of them, as of any others. There was only one servant 
about the house in whom we had confidence. We let him 
know all our plans. 

“One night, one of the servants rushed into the rooms, where 
we were sleeping and cried out that the Sepoys were around the 
house. Mrs. Woodside seized one of her children and Mrs. 
Herron the other, and, according to our plan, fled to the roof, 
Brother Woodside and I bringing up the rear, each carrying a 
double-barrelled gun, the servants mentioned above accom- 
panying us with the ammunition, which consisted of a flask of 
powder, a box of gun caps, some balls and fifteen or twenty 
cartridges. Our first impression was that all the bungalows 
of the station were on fire, there happening to be more fires on 
the mountains and in the Doon, burning up the old grass before 
the rains. 


113 


Our Missions in India 


“After this the ladies and later on the native Christians were 
sent up to Landour, in the mountains, the missionaries remain- 
ing to aid in guarding the station. Hearing that the Jalandhar 
mutineers, after sacking the Mission premises at Lodiana, were 
coming to Dehra, it was determined to go out with such forces 
as could be gathered together and attack them. The mutineers, 
however, were hurrying on to Delhi; and Dehra had no further 
trouble.” . 

At Allahabad, many of the Christians had found temporary 
refuge in the fort (as we have already seen), but those who 
remained in the city were great sufferers. Some of them had 
been so terrorized as to be driven to repeat the Muslim creed: 
“<«There is no God but Allah and Muhammed is the Apostle of 
Allah. This they did to save their lives and the lives of their 
children. Even Yunas repeated the Kalima and so did Mrs. 
Gibbons and others. Not one of them except Gopinath Nandi 
showed the spirit of a martyr.”® Gopinath Nandi’s account of 
the persecutions of Indian Christians, written from Calcutta 
and published in the Foreign Missionary of September, 1858, 
is as follows: 

“We were without clothes, having only a piece of rag about 
a foot wide and a couple of feet in length, and the children 
were altogether naked. Everything we had was plundered, 
even the very clothes on our bodies, by the villagers where we 
took shelter before we were brought into the presence of the 
Maulvi. In place of clothes, if you were to have put dirt and 
mud, of which we had abundance on us, it would have been 
correct. Then we had three children two about six years old, 
twins, and a baby of one year.” 


This description of Rev. Gopinath Nandi and family, as they 
appeared when brought before the Maulvi governor in Allaha- 
bad, was given to correct a beautiful illustration in which the 
party was represented in full dress. Mr. Gopinath Nandi goes 
on to say: 


“The saving of our lives was a miracle. Other dear Chris- 
tians, both European and native, were exposed to similar dan- 

5 This is the statement of Mr. Owen. It completely belies the frequent declara- 
tion that ‘‘no Indian Christian had apostatized during the mutiny.’’ I think very 
few did. Many died for their faith. E, M. W. 


114 


The Tragedies of Fattehgarh, Agra and Allahabad 


gers, but most of them were slaughtered. No less than ten or 
twelve times, we were brought to the very brink of the grave. 
Everything appeared against us. The sun beat upon us with 
all its powerful rays, the hot wind pierced like deadly arrows, 
the sword hung ready to fall upon us, to sever our heads from 
our bodies, starvation and nakedness brought our mortal frames 
into a state of wretchedness; yet none had power to hurt us, 
because such was the will of our Heavenly Father. Again the 
trials were so great and incessant that nothing but the grace of 
God alone kept us faithful. The Maulvi, when he failed by argu- 
ment to bring us to renounce the Christian faith, brought forward 
all the threats, which a wicked heart could invent. He threatened 
to cut off all the limbs of our bodies, and thus to torture us to 
death ; but when he saw that these even had no effect to change 
our creed, he then promised to give us riches, land free of 
rent, and other worldly grandeurs; but thanks be to God, he 
soon received a negative answer. 

“The Maulvi then tried to lead Mrs. Nandi to abjure the 
Christian faith, but failed. She thought she was doomed to die, 
and began to teach her little boys in the hearing of all, with such 
pitiful eloquence as to apparently touch the hardened hearts of 
her persecutors. ‘The Maulvi ordered us to be taken into the 
prison and kept for a future occasion. Thus came we out 
through our fiery trials, praising and glorifying Jesus for giving 
us grace and strength to confess Him before the world. 

“A short account of the Fattehpur native Christians, I am 
sure will not be uninteresting. All of them, with their families, 
remained in the Mission premises to the last moment. When 
the mutineers attacked and burnt all the houses, they then fled in 
different directions. Some of them, after hiding in the jungles 
for more than a month, came to Allahabad for shelter: as to the 
others, no one knows whether they were killed by the mutineers, 
or fell victims to the climate. A man and his wife, who had 
been baptized and admitted into the Christian church, were 
_caught by the mutineers. One of the man’s hands was cut off, 
and the woman, after being savagely treated, was shorn of her 
hair. The English, arriving in time, saved their lives.’’® 


Many more cases might be cited to illustrate the martyr spirit 
of Indian Christians during these terrible persecutions. It is 
only just to say, that among the Hindus, and especially the 





6 The Ohurch Mission Gleaner, July, 1858. 
115 


Our Missions in India 


lower classes, many were found ready to give refuge to the 
Christians. One old Muhammadan Maulvi, an employe of the 
Mission, living near, hid seventeen orphan children in his 
village; and, on the return of peace, he brought them all back 
to the Mission. Similar cases have been reported in the Fatteh- 
garh District. These succorers of the helpless followers of 
Christ have not gone unrewarded. 


116 


GHA PILE Ra. 


The Reorganization of the Missions 


HE Lodiana Mission suffered no loss of life at the hands 

of the Sepoy mutineers. Many buildings had been 
wrecked. The press building, book depot and paper godown 
were burned. The printing presses were broken and the type 
scattered. The school buildings were in ruins. The mission- 
aries were unable to return until October. 

At Lahore, the work of the Mission suffered some interrup- _ 
tion, but at no time was it entirely discontinued. The same was 
true of Jalandhar and Rawul Pindi. Similar conditions obtained 
at Ambala, Saharanpur and Dehra. Little could be done until 
the missionaries should return to their several stations and 
assemble at the Annual Meeting. On their return, the work 
was continued on the same lines as before the outbreak. 

At Lodiana Mr. Thackwell was authorized to repair the 
houses which had been damaged and to rebuild the schoolhouse. 
The means for this rather extensive work were amply provided 
in the indemnity given by the government. 

The missionaries went out as usual, accompanied by their 
Indian helpers, to preach the gospel in the villages. Even in 
Lodiana, where recently so much violence had been manifested 
by the destruction of Mission property, bazar preaching was 
conducted as usual. The people came and listened with usual 
interest. Here then, it may be truly said, that no reorganization 
of the missionary work was necessary. At all the stations the 
work went on as usual. 

Far otherwise was it in the Missions in the Northwestern 
Provinces. There everything was in confusion. 


The Mission Chapel in Mainpuri was a ruin, the Mission 
bungalow had been plundered and burned, and the ground had 


117 


Our Missions in India 


been appropriated by the Rajah, who had rented it to Zamindars 
(farmers) for cultivation for sixty-two rupees a year. The 
new school building had escaped the general destruction as it 
suited the Rajah, during his reign of terror, to use it as his 
Wourt of (Justice. > 


The Christians at Fattehgarh, who had fled from their homes, 
hearing that the English had defeated their enemies in several 
places, began to return. Finding no one there, who had any 
special interest in them, they wrote to the missionaries at Agra, 
asking that some one might be sent to them. It was decided to 
send Mr. Fullerton. Mr. Ullmann had been sent to England to 
superintend the publication of the Bible in Hindi. Mr. Fuller- 
ton therefore visited Mainpuri on his way to Fattehgarh. This 
had been his first station and home in India. His heart was 
greatly saddened to see the desolation there. 


“On reaching Fattehgarh, he found it the headquarters of the 
Commander-in-Chief. Ten thousand soldiers, and nearly as 
many camp-followers were encamped there; while oxen, buffa- 
loes, horses, camels, elephants, artillery wagons, baggage 
wagons and private conveyances filled every available spot. 
The Mission bungalows, the old Church, the tent factory and the 
Christian village were all in ruins. The walls and spire of the 
new church were still standing, but the roof had been destroyed 
and everything movable taken away. The orphanage was 
filled with oxen, the drawing-room of one of the bungalows 
held an elephant, and other parts of the building were used as 
stables for oxen. Even the little cemetery had not escaped 
desecration. Mr. Fullerton found it filled with oxen, and the 
tombs marred and broken.”* 


At Agra, Allahabad and Fattehpur, a similar state of chaos 
marked the mission premises and the Christian villages. They 
had suffered the loss of all things. The entire work of the | 
Mission had to be organized anew. 

It was not, however, as if nothing had been accomplished. 
The missionaries were now men of experience. They knew the 


1 History of A. P. Mission, p. 126. 
2 History of A. P. Mission, Mrs. Holcomb, p. 127. 


118 


The Reorganization of the Missions 


language and the people. They had by them a Christian com- 
munity whose faith had been tried in the fire. A few had 
lapsed, but all such returned deeply penitent and newly conse- 
crated for the work. 

Early in 1858, a conference was held in Agra, which was 
attended by most of the surviving missionaries (connected with 
the Farrukhabad Mission). It was then decided that Messrs. 
Scott and Fullerton should remove from Agra, to Fattehgarh 
and Farrukhabad respectively, and that Mr. Williams should go 
to Allahabad. 

This action of the Mission meeting forecast the abandonment 
of Agra as a station. The removal of the Government from 
Agra back to Allahabad no doubt influenced this action. The 
feeling that inasmuch as four of the missionaries and their 
wives had been slain, and two more had gone home with their 
families, Mr. Hays to America and Mr. Ullmann to England on 
special duty, retrenchment was necessary. 

In regard to this action of the Mission, Rev. E. Williams 
wrote to the Board in New York, March 15, 1858, as follows :— 


“The urgent wants of Fattehgarh, the number of native 
Christians there, their destitute condition both temporal and 
spiritual and the importance of the station in every view, seemed 
to render unavoidable our action in removing Messrs. Scott 
and Fullerton thither. To us and to the church at home, Fatteh- 
garh must always henceforth possess an interest above any of 
our other stations, as having been the residence of our martyred 
friends. It was not, indeed, the scene of their death, but it was 
there that they had preached and prayed and taught: it was 
there they left the impression of their devoted lives; and in this 
way the ground had been more clearly and deeply consecrated in 
the memory of the Church than it would have been by their 
blood. 

“Shall Agra be given up? Should it continue the seat of 
Government, which is not impossible, I suppose you will say 
decidedly No! The importance of having a missionary here to 
represent our Board in the Committee of the Bible and Tract 


119 


Our Missions in India 
Societies, you will appreciate, and I need not attempt to illustrate 


it. 

“Should Agra cease to be the seat of government, it will 
still be a large military station. But that fact apart, it is a great 
city; and however strongly occupied by the Episcopalians and 
Baptists, its crowded streets and suburban villages afford ample 
scope for the labours of our Board too. It would be a pity to 
see our graveyard, ‘God’s acre,’ desecrated and our beautiful 
church turned over to a common use. 

“T may add that it is situated near enough to the native city 
to be a favourable basis for missionary operations.’””* 


After a strong appeal to the Board in New York, and to the 
church for reinforcements, Mr. Williams paid a tribute to the 
Indian martyrs as follows: 


“Perhaps no instances of trials more terrible or of stead- 
fastness more wonderful are recorded in the martyrologies of 
the early Church than some which the Christian annals of these 
troubles will furnish. Inspired patience—meek forgiveness, 
sublime faith, persistence in the confession of the Son of God 
even unto death; such as Neander would have loved to describe 
and to dwell upon as manifestations of the inner life, have been 
all exemplified in this land, within the last few months, by men 
and women who, not long ago, were bowing down to idols, 
without God and without hope in the world. Surely there is 
encouragement in such facts and surely the appeal which they 
present will not be disregarded.” 


These words reveal at once the sad prospect of sacrificing the 


Agra station and the strong reluctance to give up so promising 
a field of labor. 


In January 1858, Mr. Owen went to meet his wife in Calcutta 
on her return from America. Owing to disturbed conditions in 
Allahabad he left his wife with friends in Calcutta. After an 
arduous and somewhat adventurous journey up country, he 
arrived safely in Allahabad. In his journal he wrote: 


“We entered the Mission Press Compound shortly before one 
3 Foreign Missionary for June, 1858, pp. 21-22. 
120 


The Reorganization of the Missions 


o’clock this morning . .. Babu John Hari and Mirza and other 
native Christians were soon up, and came to assist in taking my 
things off the van.” 


Here he met the Rev. James Kennedy of the London Mission 
at Mirzapur, who had gone to Allahabad to minister to the 
Christians there. Mr. Kennedy has left on record an inter- 
esting account of what he saw, and of what Mr. Owen saw at 
Allahabad. He had gone from Mirzapur to Allahabad in re- 
sponse to a letter written by a leading Christian. 


“All the missionaries having left some months ago, I was 
particularly desirous to visit the native Christian community at 
that station. As I travelled, I saw traces of the dire rebellion, 
which had been raging for some months, in burnt-down houses 
and well-nigh desolate villages. On reaching Allahabad, I saw 
for the first time, on a large scale, the desolating effects of the 
mutiny. Most of the houses of combustible material, were 
easily burnt down, but there were several flat-roofed houses, 
with beams and stones laid over them, which were not so easily 
destroyed. In some cases, resolute and too successful efforts 
were made to destroy even these, but the toil was found too great, 
and a few houses escaped with the destruction of the furniture 
and fittings of every description. Among these were the station 
Church and the principal chapel of the American Mission. It 
is quite melancholy to walk over the place and see house after 
house in ruins, with nothing to be seen but pieces of charred 
wood and tottering walls and then to remember how many, who 
occupied these houses, had been relentlessly slain. 

“On Sabbath, I preached at two places, where the native 
Christians are located. I have seldom seen more attentive 
audiences. Their principal place of worship was on that day 
reopened for public worship. Windows, doors, sittings, every- 
thing breakable had been destroyed at the time of the mutiny. 
When the native Christians returned, they thought it preferable 
to meet for a time in one of their own houses for worship. 
When I was there, it was resolved to recommence the services 
in the chapel. No window or door had been restored, no sittings 
had been put in, but the place was well cleaned. Matting was 
spread on the floor, and the people sat on it. I need not say 
that I preached in this sanctuary with very peculiar feelings. 


121 


Our Missions in India 


The people evidently felt much, as the reoccupancy of their 
place of worship, looking now so differently from what it had 
done, vividly reminded them of the scenes through which they 
had passed since last they had assembled in it, in May, 1857. 

“One man sat before me, listening most devoutly to God’s 
word, a native Christian from Fattehpur, in whose narrative I 
had been deeply interested, and from whom I could scarcely 
withdraw my eyes, as I spoke. He had suffered much for the 
name of Christ. He had fled with others, when the mutineers 
got the upper hand. He fell in with some Sepoys, who had 
seen him at Fattehpur, and also recognized him as a Christian. 
They called on him to deny Christ, and made him large promises, 
but he said he would rather die than deny his Lord and Saviour. 
On hearing this, they hacked him in a most cruel manner with 
their swords, and left him as dead. He lay insensible for several 
hours, and then coming to himself, he crawled to a small village 
in the neighborhood, where there were low caste Hindus, who 
pitied him and treated him with the utmost kindness. His hand 
had been so cut a little above the wrist, that it required only a 
slight pull to take it off. By the advice of the poor people 
among whom he had gone, the stump was put into oil, which 
checked the violent hemorrhage. He was concealed, tended and 
fed, for some weeks, till he was able to make his way to Allaha- 
bad. All about his head, neck and arms, there were the marks 
of the fearful gashes, the wounds his cruel enemies had in- 
flicted. A few years ago, he was a bigoted Hindu. It has 
been common to say that persecution would scatter Hindustani 
Christians like chaff before the storm, but thanks to the grace 
of God, this is not the only case presented last year, when 
Hindustani Christians were found ready, not only to suffer, but 
to die for the sake of the Lord Jesus.’’* 


At the beginning of 1858, the mutineers were still in posses- 
sion of Lucknow and the Province of Oudh. Tantia Topi still 
carried on a sort of guerrilla warfare in central India. The plan 
of the military authorities was to crush the rebellion at its centre, 
which was Lucknow. Until that could be accomplished, there 
was always a possibility of a recrudescence of sedition in the 
regions occupied by our missions in the North Western Prov- 





4 The Missionary Magazine for July, 1858, quoted in The Foreign Missionary, 
September, 1858, pp. 136-137. 


122 


The Reorganization of the Missions 


inces. The only feasible thing to do as yet was to preach the 
gospel in the villages and highways, and to restore the regular 
service in the churches, and so gather together the scattered 
forces of the mission. 

At Allahabad, by the beginning of April, Mr. Owen was able 
to fit up temporary quarters in the schoolhouse and to set upa 
press and with the type, &c, which had been collected by the 
native Christian workmen, begin to do such job work as could 
be secured. 

In the interim, between January and April, Mr. Owen had 
been able to pay a visit to Agra, Cawnpore, Fattehpur and 
Fattehgarh, there to counsel with the missionaries and the 
native Christians as to the future. In this interim, also, the 
question of the removal back of the Government offices from 
Agra to Allahabad, had been decided. Allahabad was hence- 
forth to be the centre of both the civil and military departments 
of government. Extensive barracks for the accommodation of 
the troops were being constructed. The boundaries of the station 
and cantonment were marked out and the whole plot laid out 
with wide streets and roadways, providing for the present splen- 
did city and its magnificent distances. The missionaries were 
not disturbed as to their premises and it was therefore possible 
to undertake the repair and rebuilding of their houses, as soon 
as funds for the purpose could be obtained. 

When Mr. Owen visited the Fattehpur Mission compound, 
he concluded to advise Mr. Gopinath Nandi to recommence 
work ona small scale. At Cawnpore, he left money with Heury, 
one of the catechists, to repair the houses of the four catechists 
immediately, in order that the natives should see as soon as 
possible that we have not been driven from the ground. 

While there, Mr. Owen visited the scene of the massacre of 
the Europeans, including the missionaries, who had fled from 
Fattehgarh. He wrote: 


“T drove out to find some of the places, which have obtained 
123 


Our Missions in India 


such a sad notoriety. No native that I met would tell me the 
way to the house of murder; they all feigned entire ignorance 
of its locality and of what had occurred there. At last I got a 
drummer boy of the Thirty-Fourth Regiment to come with me 
and to show me the way. He was a bright little fellow, and told 
me of their recent hard fighting with the Gwalior rebels, and 
pointed out places where some of the severest struggles took 
place. The ‘slaughter house’ had been blown up, and the well 
in which the bodies were thrown has been filled. A very beauti- 
ful monument, ‘To THE MEMORY OF THE WOMEN AND CHIL- 
DREN OF H. M. THIRTY-SECOND, WHO WERE MASSACRED NEAR 
THIS PLACE, has been erected by twenty men of that regiment, 
who passed through Cawnpore in November. The well, into 
which Miss Wheeler threw herself, a few feet distant, has also 
been covered over. The trees against which the Sepoys dashed 
the children have been cut down; they were just back of the 
house, between that and the well. The bark, which was stained 
with the children’s blood, has been taken off, but the trees are 
lying there still. The ‘slaughter house’ is in ruins, and one can- 
not see what it was, but the entrenchment, if such it may be 
called, is just as it was when Wheeler capitulated.” 


Mr. Owen mentioned in his journal the great kindness and 
sympathy he had received from the English officers. The 
sincerity of such helpful sympathy, on the part of many, has 
already been described in this history of our missions. There 
was, however, an attitude on the part of some officials, even in 
high places, which was a source of sorrow to the missionaries. 
Mr. Owen wrote: 


“Mr. Grant, our Lieutenant Governor, seldom, if ever, goes 
to Church, and clings to the anti-Christian policy. The mission- 
aries in Benares raised a corps of about four hundred native 
Christians, for Government service. Mr. Grant declined taking 
them lest the Hindus and Muhammadans should take offence. 
The missionaries of Krishnaggar, in Bengal, not long since 
wished the native Christians to enlist in Government service, 
and the native Christians themselves desired to do so, but Lord 
Canning and Mr. Holliday refused to accept them. All we want 
is that the native Christians have fair play, not to be favoured 
because they are Christians, not be rejected on that account, 


124 


The Reorganization of the Missions 


but if they are otherwise qualified, they be equally, with Mu- 
hammadans and Hindus, eligible to Government service.” 


At Fattehgarh Messrs. Scott and Fullerton were busy in their 
endeavor to bring order out of confusion. Mr. Scott wrote thus 
of their observations and labors: 


“Fattehgarh is a total ruin. The whole station may be, not 
inaptly, compared to an immense graveyard, the monuments of 
which are crumbling mud walls. It is, so far as everything 
European is concerned, as perfect a scene of desolation as I 
have ever looked upon. 

“When we came here, we found most of our native Christians 
already collected. A few have come in since. 

“The way was now opened up for native Christian employ- 
ment among Europeans as servants, watchmen, Government 
employees, and most of our people have already obtained situa- 
tions in which they are giving a high degree of satisfaction. 
Christianity from this time takes a different position politically 
in India. Caesar now smiles upon her and holds out his hand 
to welcome her as a faithful ally and friend. Heretofore one 
of our greatest difficulties was to know what to do with our 
native Christians; and, in order to find support for them, we 
were almost compelled to engage, to some extent, in secular 
work. This necessity has now passed away.’””* 


About this time a considerable number of people were added 
to the church by baptism. Most of them were Begies, one of 
the lowest castes, but one at least was a Brahmin, who aiter- 
wards became a leading evangelist and for some years the pastor 
of the church in Fattehgarh. “The blood of the martyrs is the 
seed of the church.” That man Mohun Lal, by name, was for 
long employed by the Rev. Henry R. Wilson as his language 
teacher, after which he entered the Government service. Dur- 
ing the disturbances he had nothing to do, and returning to his 
home he began to read the New Testament with the desire of 
finding the truth. This led to his conversion and eventual entry 
into the ministry of the church. 


5 Story of a Dedicated Life, pp. 211-212. 
® The Foreign Missionary, August, 1858, p. 78. 


125 


Our Missions in India 


At Fattehpur, Mr. Gopinath Nandi found everything in 
chaos; their house in ruins and the chapel walls and pillars 
pulled down. The excessive heat of the summer made it impos- 
sible for him to do much work, so that he was asked to go to 
Allahabad to help in the work of repairing the mission church 
and the houses in the Christian village; and also in preaching to 
the Indian congregation on the Sabbath days. In the middle of 
July, he was able to return to Fattehpur and to repair some of 
the out offices and a couple.of rooms in them for his own 
residence. He then brought back his family and again began 
preaching to the people, thanking God for His great mercy in 
preserving their lives. 

At Mainpuri, the work was reopened by Indian workers. 
Mr. Ullmann had been sent to London on special duty. The 
School opened with seventy pupils. 

At Allahabad, Mr. Munnis having returned, the High School 
was reopened with two hundred pupils. Mr. Owen continued 
to carry on the work of printing until it was finally decided to 
sell the press at a nominal price to the Indian Christians, who 
were employed in it, from which date they have conducted the 
business on their own account. 

The two Christians who purchased the wreck of the old 
Mission Press, were Mr. John C. Jordon and Mr. (after- 
wards Rev.) J. J. Caleb. The latter eventually purchased Mr. 
Jordon’s’ interest, and gave the Press to his son, E. Caleb, 
Esq., B. A. Mr Owen was now busily engaged in rewriting 
his Commentary on the Psalms in Urdu, and in his work as 
Secretary of the North India Bible and Tract Society, which 
had been transferred from Agra to Allahabad. ‘He had much 
to do in the way of supplying the European soldiers in the 





7 Mr. Jordon was foreman in the Mission press for most of his life. ‘For more 
than 60 years, Mr. Jordon probably never missed a day at the press, except during 
the mutiny. He was held in great regard by all who knew him, and at the funeral 
young men of the Christian community drew his hearse from his house to the 
cemetery, where a large company had gathered to join in the burial service.” 


126 


The Reorganization of the Missions 


Northern provinces with Bibles, tracts and other Christian 
books.” On December 20th, 1858, he wrote: 


“There has been a revival of religion in one of the Highland 
regiments, and several of the soldiers have become hopefully 
converted. In some of the regiments, even on the field of battle, 
prayer meetings are regularly kept ahaha 

This experience illustrates once more the fact that American 
missionaries always felt called to labor for the conversion of 
Europeans as well as of Indians. Their motto was practically 
that of the late Rev. Dr. John Fordyce, Secretary of the Anglo- 
Indian Evangelization Society: “The soul of a white man is 
just as good as that of a black man.” | 

At Fattehgarh, the question was once raised as to whether 
the site of the Mission premises might not be changed, but in 
the end of the year 1858, the Mission decided to restore the old 
mission premises, beginning with the mission houses. Mr. 
Fullerton built the house at Barkpur and Mr. Scott the one at 
Rakha. The High School at Farrukhabad was reopened with 
294 pupils in attendance. 

Thus wonderfully were the missionaries enabled to re-enter 
the fields so terribly devastated by the storms of hatred and 
dire persecution. Already the churches and schools were being 
blessed. A new interest in the work of evangelism had been 
aroused. The waves of revival among the churches in Britain 
and America had reached the shores of India, and many, both 
Indians and Europeans were inquiring the way of life. 

It was in the fall of 1858, that during the Annual Meeting of 
the Lodiana Mission, held in November, in the Church at 
Lodiana, a call® was sent out to the Protestant world to set 
apart the second week in January, 1860, beginning with Monday 
the 8th, as a time of special prayer for the outpouring of the 
Holy Spirit upon all nations. The minute recording this action 
was printed in broad-sheets and sent to prominent leaders in 
all Protestant Churches through the world. This movement 


8 See Appendix II. 
127 


Our Missions in India 


resulted in the establishment of the Week of Prayer, which has 
been arranged for by the Evangelical Alliance, year by year and 
observed by Evangelical Churches everywhere. This may be 
justly regarded as the beginning of a new era in the history 
of missions in India and the world. 

The Farrukhabad mission, notwithstanding their sad losses 
during the mutiny, had faith to undertake a further extension 
of their field. They proposed to open two new stations, one 
at Aligarh and one at Etawah. The welcome news had come 
that the Rev. J. J. Walsh, now on furlough, with the Rev. 
Augustus Brodhead and Mrs. Brodhead, new recruits, had 
sailed from Boston on the 8th of November, 1858. The 
churches at home were pursuing their work with a new energy. 
Foreign Missions received a new impetus by reason of the 
trials and sufferings of the martyrs in India. The missionaries 
and their Indian helpers consecrated themselves anew. 


“A great change too had come over the mind of the Indian 
public in regard to mission work. Those officers, who had not 
only disliked missionaries and their work, believing that they 
were raising obstacles to the government of the people, men 
who would have prohibited the preaching in the bazars, were 
now silent. The fact was now clearly proved that the rebellion 
had been begun among those who had been most carefully 
guarded against the influence of missionaries and native Chris- 
tians. It was now generally believed that the mutiny was a 
Divine judgment on a godless government for their disloyalty 
to’ Christ,” 


The only newspaper published at the seat of the Punjab 
government had been most unfriendly toward the missionaries. 
Two or three letters appeared in its columns representing the 
mutiny as a judgment, when the editor announced to his readers 
that no more letters of such a character should find a place in 
his paper. 

The Chronicler above quoted now wrote saying: 


“The spirit of the paper is entirely changed. Its columns 
128 


The Reorganization of the Missions 


are filled with such letters as it formerly rejected. It now 
boldly advocates a Christian government, a Christian policy, 
and Christian missions for India. The Punjab Government has 
issued a proclamation declaring that all its offices are now open 
to native Christians.” 


Another benefit resulting from the Sepoy mutiny was the 
proof it gave of the sincerity of the Indian Christians. All 
along during the terrible months of trial and uncertainty, the 
Indian Christians, whether servants or refugees, exhibited a 
spirit of helpfulness and loyalty, which did much to correct the 
notion popularly held that Indian converts were *rice Chris- 
tians.” The way was now open to them to receive the emolu- 
ments of Government Service, which at once gave employment 
and added respectability to them and their families. 


acud of Rev. David Herron quoted in Foreign Missionary, January, 1859, 
p. ; 


129 


GUAR WRG OCT 


A Mission to the Afghans 


A sige temporary occupancy of Afghanistan by the British 
Government 1838-1841 served to call special attention to a 
new field for missionary endeavor. There were not a few who 
believed the Afghans to be descendants of the lost tribes of 
Israel. The Afghans themselves claim the honor of being Bent 
Israel. This was the special claim of the Durane tribe, which 
established its rule at Cabul by its revolt against the descendants 
of Nadir Shah. When the Durani Kings were overthrown and 
fled to India, taking refuge under British protection at Lodiana, 
they lived in hope that by some turn of fortune they might be 
restored to the throne of their fathers. 

When the effort of the Indian Government in conjunction 
with the Khalsa ruler of the Punjab, Maharajah Runjeet Singh, 
to restore Shah Shuja to his throne, although successful in form 
yet failed through the incompetency of their protégé, a new 
barrier was raised against the establishment of a mission in 
Cabul. The hope of the American Mission at Lodiana to 
eventually occupy Afghanistan was therefore deferred. 

The Church Missionary Society had also a mind to establish 
a mission to the Afghans and with this in view, they occupied 
the frontier city of Peshawur at the close of the second Sikh 
war. 

In 1855, Major H. M. Conran, who had been a liberal con- 
tributor towards the work of the American Presbyterian 
Mission, offered to give them the sum of fifteen thousand rupees 
for the establishment of a mission to the Afghans. The Lodiana 
Mission, after due correspondence with the Board in New York, 
accepted this offer. 

About this time, the Rev. Isidor Loewenthal, a converted 


130 


A Mission to the Afghans 


Jew, joined the Mission. He was highly educated in the 
schools of Europe and America, having a thorough acquaint- 
ance with the oriental cognates of Hebrew. He was offered the 
honor of undertaking the Afghan Mission. He cheerfully 
consented to undertake the work for which the money had 
been given. 

The Lodiana Mission, under the leadership of the Rev. Dr. 
John H. Morrison, selected Rawul Pindi as a suitable station, in 
which to inaugurate the Afghan work. A number of Afghan 
refugees were then living there. 

Accordingly, Mr. Loewenthal began his work at Rawul Pindi 
in 1856. It soon became evident that this was not the best 
place for such pioneer work, because the Pashtu language, the 
principal language of Afghanistan, was not generally spoken 
there. 

Just then the Church missionaries invited Mr. Loewenthal to 
come to Peshawur and tarry with them, until he should have 
acquired the language and felt able to enter Afghanistan. 
Accordingly, with the consent of his Mission, he took up his 
abode in Peshawur. Here he gave himself to the acquisition 
of the Persian language, which was the Court language of the 
Afghans. The chief difficulty in his way of learning Pashtu 
was the absence of grammar and dictionary. This added to the 
difficulty of getting access to the people who ordinarily used 
it. He succeeded by braving the danger of visiting villages 
where everybody spoke Pashtu. In his search for Pashtu manu- 
scripts, he was surprised to find volumes, containing “the most 
profound speculations on the nature of the attributes of the 
Deity, on the Divine and human agency, which were thumbed 
by the women of the village.’”” 

The most important work to be undertaken seemed to be the 
translation of the scriptures into Pashtu. 


“The first attempt to produce a Pashtu version of the scriptures 


1 Twenty-third Report of the Lodiana Mission, p. 43. 
131 


Our Missions in India 


had been made by Dr. Leyden, the Professor of Hindustani in the 
the College of Fort William, Calcutta. In 1811, he had finished 
a translation of the Gospels of Matthew and Mark, but his death 
brought this work to a close. The Serampore missionaries then 
took up the work and, by employing the native translators, 
which had been in the employ of Dr. Leyden, they carried on 
the work, and in 1818 brought out an edition of 1000 copies of 
the New Testament, which was printed in Serampore. “This 
edition remained almost entirely in the Depository at Seram- 
pore; a few copies found their way into European Libraries, 
and some doubtless reached Afghanistan through Lohani mer- 
chants’.’’” ) 

“At the first establishment of the Lodiana Mission, the mis- 
sionaries distributed some copies of the Serampore Pashtu 
version, but with what, or whether with any result, the Great 
Day only can fully reveal. At the present time (185/)etbe 
copies are not numerous. 

“As regards the character of this version, while one Afghan 
will say that the book is a very good one, and the language 
very good and idiomatic, another has said, that, although con- 
taining many Pashtu, Persian and Arabic words, it is such a 
jumble, that no one can make anything of it. The knowledge of 
Pashtu possessed by the missionary appointed to labor among 
the Afghans, is yet too limited for him to venture on the ex- 
pression of any very decided opinion. Whilst some parts seem to 
him to be quite faithful to the original, and plainly intelligible, 
there are, nevertheless, in other parts, mistranslations of such a 
nature that he would hesitate to put the whole into the hand of 
the natives. Some gentlemen in Pashawur, who had undertaken 
to make a new version, state that they have not been able to 
make much use of the old version. The idea of reprinting this 
version, therefore, could not well be entertained. But efforts 
have begun to be made to produce a new translation. The Rev. 
Robert Clark, on his departure for England, committeed the 
first eleven chapters of the Gospel of John, in manuscript, to the 
North India Bible Society, who forthwith ordered an edition of 
two thousand copies in lithograph, which was also begun. 
About the same time Captain H. James, Deputy Commissioner 
of Peshawur, sent them a translation (from the English) of 
the Gospel of Luke. It is to be feared, however, that both 


a Ibid, p. 45. 
132 


A Mission to the Afghans 


of these manuscripts perished in the general wreck, which over- 
took the Secundra Orphan Press during the mutiny. “Of the 
Old Testament, the Serampore missionaries printed the 
Pentateuch, in 1821, and in 1832, the historical books one 
thousand copies of each. The want of funds put a stop to 
further efforts. What has become of these portions of the Old 
Testament, does not appear; in European libraries a few copies 
are found; a few copies are also in Peshawur, but the missionary 


9993 


has not yet been able to get a sight of them’. 


This interesting account of what had been done to translate 
the scriptures into the vernacular dialect of the Afghans, illus- 
trates anew the difficult problem of Afghan evangelization. A 
still further obstacle in the way was the unwillingness of the 
people to receive Christian books and tracts. In consequence 
of this attitude, the question was raised as to the need of a 
Pashtu version of the scriptures. Persian was read and under- 
stood by the educated classes and it was thought that the Persian 
version would be sufficient to meet the present need. Mr. 
Loewenthal’s investigations, however, led him to an entirely 
different conclusion. He had discovered a considerable litera- 
ture in Pashtu among the people. Many of the books were 
original compositions. Numerous translations of various popu- 
far Persian and Arabic authors were in existence. He also made 
known the fact, that at that time nearly all the women were able 
to read Pashtu, and Pashtu only. The need of a vernacular 
version of the Scriptures was therefore very evident. 

A serious difficulty, however, had to be faced. The vernacu- 
lars of Afghanistan differ greatly, so that a man who speaks 
Pashtu in one quarter can hardly understand the people in 
another. It was, for this reason, most important that the 
translations should be made in that dialect which could be 
understood by at least a considerable number of people. Mr. 
Loewenthal constantly yearned for an opportunity to travel in 
Afghanistan. He made earnest appeals to his Mission for 


® The quotations in this chapter are from Mr. Loewenthal’s report, as recorded 
in the Twenty-third Annual Report of the Lodiana Mission. 


133 


Our Missions in India 


permission to undertake such a journey, but permission was 
refused. He, however, set himself to learn the language and 
became proficient in its use. He also undertook the work of 
translating the New Testament from the original Greek, in 
which he was an adept. In this work he was in no way hindered 
by the Sepoy mutiny. He preached in the bazar and sometimes 
visited villages in the region near by. 

The following extract from one of his letters shows the peril- 
ous character of his missionary work. 


“My work is nevertheless progressing very slowly. I had 
planned an expedition into the Yusufzai country, when a sudden 
attack of the Afghans upon an Assistant Commissioner’s camp, 
in which his tents were burned, five of his servants killed, some 
horses of his escort carried off, and he himself escaped nar- 
rowly with his life, warned me that the time was not yet. Rob- 
beries, many connected with murder, are of nightly occurrence 
in the city, in cantonments, and in the villages, though it is 
acknowledged by all, natives and Europeans, that there is a 
great improvement in this respect, in comparison with former 
years. 

“Some thieves, about three weeks ago, dug into my house, 
ransacked it, and came to the bed where I enjoyed a very sound 
sleep, but did no harm beyond carrying off what clothes they 
could find, and some cooking furniture. They also took out a 
large and costly Persian manuscript, Firdouse’s Shah Nama, 
but not being of a literary turn, they left it outside, where I 
found it in the morning, together with the trunks they had 
emptied. They might have done much more mischief, and it is 
hard to tell why they did not. The Lord is very good.” 


During his residence in Peshawur, Mr. Loewenthal co-oper- 
ated with the Church Missionary Society’s missionaries in their 
work there. The Lodiana Mission did not wish to be in any 
way committed to undertake to maintain a Mission Station at 
Peshawur. Their hope was that the way would open for them 
to enter into Afghanistan, and they therefore desired that their 
missionary should be kept free to enter into that country when- 
ever possible. Accordingly it was arranged that while... . 


134 


A Mission to the Afghans 


“ander present circumstances ... he considers Peshawur as his 
Station, he should not pledge himself not to begin other branches 
of work at Peshawur, or in any way hamper himself by his 
proposed co-operation with the English Church Mission at that 
place; but remain as independent of it as missions of different 
societies laboring in the same place usually are.”* 

Mr. Loewenthal was a great sufferer from malarial fever 
and chronic headache, accompanied by insomnia. One won- 
ders at his indefatigable efforts in many directions. He not 
only translated the New Testament into Pashtu, and thereby 
sent the Gospel into the interior of his beloved Afghanistan, 
but he undertook the larger task of translating from the Hebrew 
the Old Testament. He spoke Persian and Pashtu fluently and 
made considerable progress in the acquisition of colloquial 
Kashmiri. These, with all his other varied acquirements, as 
a polished European and Oriental scholar. pointed him out as 
one likely to become preeminently distinguished for usefulness 
in the Mission field. But alas! the brilliant career of this de- 
voted man was suddenly brought to a close on the 27th of April, 
1864. He had been suffering from excruciating pain in his 
head and, as he had often done before, he sought relief by 
walking in the veranda of his house, or in the garden outside. 
While thus engaged, he was shot down by his watchman. His 
death was instantaneous. No one knew why the deed was 
done, save the watchman, who reported the tragedy, saying that 
he had mistaken his master for a robber. The watchman was 
given the benefit of a doubt, but many believed the missionary 
to have been deliberately murdered. It seems to such men in- 
credible that a servant should not have known his master, who 
was in the habit of walking about his own house at night. 

The death of Mr. Loewenthal led to the abandonment of our 
mission to the Afghans. The Church Missionary Society hav- 
ing undertaken a similar mission, it seemed to the Lodiana 
Mission to be wise not to appoint a successor to Mr. Loewen- 
thal. They accordingly presented the library and manuscripts, 


4 Minutes of the Lodiana Mission, 1857, p. 22. 
135 


Our Missions in India 


which would be of use in the cause of Afghan evangelization, 
to the Church missionaries in Peshawur. The literary work of 
Mr. Loewenthal remains as a memorial to his service in the 
Great Army of the Lord. ‘He being dead yet speaketh.” 

The following extract from one of Mr. Loewenthal’s reports, 
at once illustrates his keen observation and profound knowledge 
of the problems to be solved by the men who would evangelize 
Afghanistan. 


“He who would undertake the glorious task of giving the 
Afghans the beginning of a real literature, of a Christian litera- 
ture; who would undertake to translate the Bible for them, 
would first have to ascertain the most prevalent, the purest, in- 
trinsically and extrinsically the most worthy, the best under- 
stood dialect, and not rest satisfied with translating into the 
language of the frontier. Frontier dialects are always mongrel 
and inferior. 

“An additional task will be his, who shall endeavour to bring 
the Afghans to Christ, through the instrumentality of religious 
treaties, or tracts. He will probably find it highly advisable, 
if not actually necessary, to compose them in the form of verse 
and rhyme. There seems to be a period in the history of every 
nation, when prose cannot live, when the distinction between 
prose and poetry is unknown, and the instructor of a people 
can only speak to them in measured language, when prose to 
them is prosy, and rhyme reason. So it is with the Afghans of 
this day. There are prose works in their language, historical 
and religious, but while these are merely read by some learned 
men here and there, the works in verse are extremely popular 
among all classes, and are recited and sung on the roads and 
streets by old and young... . 

“Viewing the peculiar nature of this enterprise, it is impos- 
sible to resist the conviction how entirely the work of missions 
is the work of the Lord. He must appoint the men for it; He 
must endue them with the needed qualifications; and He must 
open the door of faith. Standing before the wild range of the 
Sulaiman mountains, gazing evening after evening, as the sun 
is setting behind it, on the line of savage, habitationless, pre- 
cipitous crags standing so distinct against the brilliant sky ; see- 
ing, morning after morning the strong sunlight of these latitudes, 


136 


A Mission to the Afghans 


penetrate one by one, the rugged passes and the jagged clefts, 
forbidden by man and nature to cross beyond, and knowing that 
once beyond, he might pass through this vast cradle of nations, 
from the Khyber to the great commercial entrepot of Yezd, in 
one direction, and beyond the Oxus as far as Orenberg in 
another, and be everywhere almost the first to announce the glad 
tidings of salvation through Jesus Christ,—the missionary is apt 
to fancy these mountains more and more to be insurmountable 
barriers; sickness and exhaustion cause him to feel his own 
weakness and littleness daily more keenly; and he would be 
tempted to despair, were there not a voice crying in the wilder- 
ness, ‘Prepare ye the way of the Lord.’.. . 

“The peculiar nature of the difficulties with which this Mis- 
sion, for some time to come, will have to contend, appears to 
demand two men, at least, of robust health and strong consti- 
‘tution; health and constitutions that have been tried and found 
of full weight, with juices not dried up in the study and spirits 
not evaporated by high pressure; let the system be but sound 
and the theology need not be so profound. They must be able 
to stand the scorching sun and the stifling simoom as well as 
intense cold, they, must be able to make daily marches of from 
25 to 30 miles either on foot, or on camels, as water is scarce; 
and they could not well travel, except with caravans of mer- 
chants, who do not make such long marches. They must be 
willing to live for weeks and even months, with no other protec- 
tion from atmospheric influences but the canvas walls and roofs 
of their tents. They must be willing to forego that prime luxury 
of Christian civilization, cleanliness, not wash more than once 
a week, nor be of a sanguinary disposition towards the lower 
orders of creation; for nothing alienates an Afghan so much, 
nothing seems to make him more inaccessible, than customs 
abhorrent from his own, especially if they be harmless, or stiil 
more, if they be good and helpful. Let them be able to handle 
a gun, for often their dinner will depend upon their skill as 
sportsmen ; and the Afghans respect an armed man much more 
than an unarmed one. Let them possess some knowledge of 
medicine, and carry with them a good supply of the commonest 
remedies, and finally to their love of souls and zeal for God, 
they must add an entire willingness to lay down their lives; 
and that not merely in that general sense in which missionaries 
are often said to go forth with their lives in their hands; for 
having once left the British territory, surrounded as they will 


137 


Our Missions in Indta 


be by political fanatics, religious zealots, and the most blood- 
thirsty robbers, the likelihood, humanely speaking, is small of 
their ever seeing their friends again.” 

These words set forth the ideal of the man whom Loewenthal 
set before himself. He had deliberately entered upon this 
Mission of a dangerous service. More than once he sought 
permission to go beyond the border line. His visits to the 
Peshawur bazar and the nearby villages, were always made in 
peril of his life. More than one European fell a victim of the 
fanatic’s knife. 

Loewenthal lived the life of a martyr.” His fellow mission- 
aries erected a memorial tablet over his grave which bears the 
following inscription: 

“To the Memory of the Rev. Isidor Loewenthal, Missionary 
of the American Presbyterian Mission, who translated the New 


Testament into Pashtu, and was shot by his chokeydar, April 


27th, 1864. 
“*T am’ not ashamed of the Gospel of Christ, for it is the 
power of God unto salvation to everyone that believeth.’ 
eR Onirl ed Oe 


5 See Appendix III. 


138 


GE TE Ra TE: 


New Educational Policy: Progress in the 
Punjab 


le the year 1854, many restrictions upon the work of Christian 
missions were removed, and a more liberal attitude was 
manifested by the rulers in India. This attitude was especially 
notable in the matter of education. Mission schools were now 
to be aided by generous grants. 

The American Baptist missionaries in Burmah had intro- 
duced Normal schools at Rangoon and other cities. Grants in 
aid had been made to these schools, in accordance with the new 
liberal policy of Government. In his report for 1855-1856, the 
Chief Commissioner made mention of these grants. A new life 
and interest had been given to the educational work of mission- 
aries everywhere. 

But, in 1858, a reactionary policy was undertaken by the 
Government in India, under the aegis of Lord Ellenborough, 
President of the Board of Control of the East India Company 
and former Governor General of India, and Sir George R. 
Clark, Under Secretary of the Board of Control. A copy of a 
letter, dated April 28th, 1858, from Lord Ellenborough, was 
laid on the table of the House of Lords, which urged a reversal 
of the educational measures inaugurated in 1854. The letter 
especially attacked the system of grants-in-aid to mission 
schools. These were condemned as 


“compromising the Government with that which is designated as 
a system of proselytism and thus endangering the peace of the 
empire, by exciting the apprehension of the natives that the 
Government desires, through education, to convert the people. 

“To this procedure of giving grants-in-aid to missionaries, 
the noble writer of the letter chiefly attributes the almost unani- 


139 


Our Missions in Indta 


mous mutiny of the Bengal army, as well as very extensive 
indications of a hostile feeling among the people.” 


In 1855, the convicts at work near the riverside at Rangoon, 
made a desperate attempt to escape, but were retaken. Such 
attempts had been made at Pegu and elsewhere in 1853. 

Sir George Clark, in his review of the Commissioner’s report 
endeavored to show that these outbreaks were due to the new 
policy of government in subsidizing mission schools. 

The Commissioner had very clearly shown the real cause of 
these emeutes in his report, but it suited Sir George Clark to 
omit all mention of this explanation in his memorandum. The 
cause as set forth in the Chief Commissioner’s report was 
described as follows: 


“Under the Burmese Government, criminals were either exe- 
cuted with despatch, or often, even for the most heinous 
offences, a few weeks’ or months’ confinement, they were re- 
leased on payment of a fine, or sometimes by intercession of 
the Buddhist monks. After the Province became British, and 
when men were sentenced to imprisonment for terms of seven, 
ten or more years, they at first never appear to have supposed 
that this was anything more than a nominal sentence. Their 
relatives used to apply for their release, as if confident of it 
being granted. When, however, they saw that these applications 
were not attended to, despair possessed them, and a general 
effort was made to escape at the hazard of their lives. For the 
last two years, the prisoners have, like the community, ‘settled,’ 
and general open risings in jails are not heard of.’’* 


The letter of Lord Ellenborough, when published, created 
widespread indignation among Christian people in Britain. A 
deputation was appointed consisting of prominent persons, con- 
nected with various missionary societies, which waited upon 
Lord Stanley. After being questioned in regard to Lord 
Ellenborough’s letter, his Lordship replied: 





1 Ohurch Missionary Intelligencer, September, 1858, quoted in Foreign Mis- 
sionary, November, 1858, p. 201. 


140 


New Educational Policy: Progress in the Punjab 


“T am bound to say that my feelings are very much in sym- 
pathy with those of Lord Ellenborough and Sir George Clark.” 


This was the spirit of the regime and marked in strong char- 
acters the feelings of those who forbade Judson to land on 
Indian soil at Calcutta; and which most reluctantly permitted 
the American missionaries to stop in Bombay in 1813. The out- 
break of the Sepoy rebellion afforded a new opportunity to voice 
the antagonism of the enemies of missions. 

A paper was prepared by the Rev. John Newton, a pioneer 
of the Lodiana Mission, dealing with the question of the relation 
of the missionary work to the Sepoy rebellion. It so completely 
refutes the claim that the mutiny was in any way due to missions 
or missionaries, as to entitle it to a place here. 


“Men are not wanting—and some too in high places—who have 
ventured to publish their belief that the discontent of the Sepoys 
had its origin in efforts made by missionaries and private 
individuals for their conversion to Christianity. Such an idea 
finds little favor, indeed, among intelligent Europeans, either in 
India or elsewhere; yet, since there are some, who, from their 
ignorance of the subject, or from their hostility to missions, are 
ready to believe anything however slanderous, against our work, 
we think it well to bring a few facts to the notice of the Board, 
which may serve to shut the mouths of such gainsayers. 

“Tt has already been mentioned . . . that some of the Sepoys, 
who attended the cantonment school (Lodiana), said plainly 
that the house in which the school was kept, being Government 
property, would be in danger of being attacked, were it not for 
the fact that it was occupied by the Mission. 

“One of our number was told by some natives at Lodiana, 
that when the Sepoys from Jalandhar were firing the Mission 
buildings, they stopped in the midst of their work and refused 
to go on with it, saying, ‘What are we doing this for? Our 
quarrel is not with the missionaries, but with the Government.’ 

“At Jalandhar, the children of some of the Sepoys attended 
the Mission school, both before and after the rebellion com- 
menced ; and the company or companies with which the parents 
of the children were connected, continued loyal, while their 
comrades mutinied. . 


141 


Our Missions in India 


“In further illustration of this point-it may be mentioned 
that the Gurkhas, who refused to join the rebels, had some of 
them been educated by missionaries; and others had their chil- 
dren, both sons and daughters, in Mission schools. This is 
true of the regiment stationed at Subathu, which was in the 
Punjab at the time of the outbreak, and did good service to the 
Government ; and especially by the regiment at Dehra, which had 
recently come from Almorah. This was the corps which first 
distinguished itself by its fidelity, and which, by its example 
may have done much towards confirming the wavering minds 
of some of the Gurkhas at other places.” 


Testimony like this might be quoted from the experience of 
every mission in India. The fact, that as soon as the schools, 
which had been closed during the disturbance, were opened, 
the old pupils came bringing others until the attendance became 
greater than before, was sufficient to show that the schools 
were popular with the people. 

The reactionary policy, advocated in Lord Ellenborough’s 
letter to the House of Lords, failed to receive the recognition 
of the English people. The progressive policy of 1854 was 
confirmed. 

The Queen’s proclamation, promulgated in 1858, which guar- 
anteed religious neutrality on the part of the Government, added 
a further stimulus to the forward movement in education. 

Almost immediately the Government began to seek co-opera- 
tion of the missions for the furthering of educational work, 
offering grants-in-aid up to one-half the current expenses. The 
principle of neutrality was maintained by declining to regard 
the scripture teaching or the prayer service as forming any 
part of the curriculum of study. Such grants-in-aid were 
offered, not only to Christian schools, but also to Hindus, Mu- 
hammadans and other non-Christian classes. All aided schools 
were subject to Government inspection and the general over- 
sight of the Directors of Public Instruction in the various Prov- 
inces. This wise and generous policy of Government was not 
intended to interfere in any way with the liberty of denomina- 


142 


New Educational Policy: Progress in the Punjab 


tional schools. Many Christian and non-Christian schools de- 
clined to receive any kind of aid from the Government. Many 
missionaries were hesitant, lest such secular relationship should 
militate against the spiritual life of their schools. Nor was this 
fear without foundation. Any system of education, which 
would dictate the course of study and prescribe text books, 
which should exclude the basic teachings of religion, subjecting 
the general management of schools to the will of godless, and 
even anti-Christian inspectors and directors, was sure to dimin- 
ish the spiritual life of the school. On the other hand, however, 
the whole Christian community was dependent upon the course 
of instruction, prescribed by the educational code, for admission 
to the degrees necessary to secure employment in the various 
departments of Government service. Distinctively Christian 
schools could educate their pupils in accordance with their own 
ideals, but might be unable to draw non-Christian patronage 
except from the lowest castes, not to speak of many Christians, 
who would desire to secure the advantages which the secular 
schools afford their children. The grant-in-aid system finally 
adopted opened the way for missionary schools to become 
widely influential. They gathered thousands of non-Christian 
youths into their schools where for a long course of years they 
would receive the secular teaching required by the Government 
code along with the daily bible lessons and the personal impress 
of the Christian teacher. For this reason, along with other 
considerations, the missionaries of the Presbyterian churches 
fell in with the Government system and so became a prime 
influence in the education of the masses. 

This policy in mission schools naturally led on to the estab- 
lishment of schools of all grades up to the college in affiliation 
with the universities. By this arrangement too, missionary edu- 
cators secured places of influence in the syndicates of the 
universities, which control the Provincial examination and the 
granting of academic degrees. 

The Mission school building at Lodiana, which had been 


143 


Our Missions in India 


destroyed during the mutiny, was rebuilt upon a larger scale. 
In April 1859, the school was transferred from the Murray 
Ganj Chapel to the new building. The school before the mutiny 
had 184 pupils in attendance, but when it became necessary to 
use the Mission chapel for a school room, there was a consider- 
able falling off. Still later, when two boys were baptized, the 
number decreased until only 79 names remained on the roll. 
This was a serious crisis. Strenuous effort was made to boycott 
the school, but many parents had come to realize the great 
advantages, which the Mission school was bringing to them. 

It was also gratifying to the manager to note the feeling of 
loyalty among the pupils, who seemed to be pleased to see the 
courage of their schoolmates in their steadfast confession of 
faith in Jesus Christ. Many of them were no doubt in sym- 
pathy with them, but lacked courage to take the step them- 
selves. The school continued to progress under the super- 
intendence of Mr. Thackwell, and at the close of the year 1861, 
when he was transferred to Ambala, the number in attend- 
ance was 254. The Rev. Adolph Rudolph was now made super- 
intendent, which post he held until the arrival of Rev. Alex- 
ander Henry, from America. Mr. Henry entered upon the 
work with great enthusiasm. The school rapidly increased in 
numbers. At the end of the year 1863, the whole number of 
pupils was 380, of whom 245 were Hindus, 121 Muhammadans 
and 14 Christians. Of these 329 were studying English. The 
advanced classes were being taught Algebra, Geometry, Natural 
Philosophy, Chemistry, Astronomy, Evidences of Christianity 
and History. | 

The remarkable fact has already been mentioned that the 
Jalandhar school was not visibly affected by the Sepoy mutiny 
in the cantonment. The next year, however, being a very un- 
healthy year, the majority of the pupils were prostrated by 
malarial fever. In consequence the attendance fell off until the 
number was only 131. Three years later the number was 300, 
with higher classes preparing for entrance to college. This 


144 


New Educational Policy: Progress in the Punjab 


school was under the superintendence of the Rev. Goloknath 
and had become a high school. It was now receiving a liberal 
grant-in-aid from the government. 

The schools at Ambala, Saharanpur and Dehra slowly recov- 
ered from the depression due to the outbreak of the Sepoy 
mutiny. They were quietly feeling their way and looking for- 
ward to the time when they should get into closer touch with 
the higher classes of the Indian people. 

The most important advance was made at Lahore, in the Rang 
Mahal school. The “Rang Mahal” was an old palace, once a 
theatre for Royal entertainment. It was located in the centre 
of the city, and had been generously given to the mission for 
school purposes. The school was somewhat affected by the 
mutiny, owing to the excitement which then prevailed and the 
fear lest the mutiny might spread. Perhaps nothing ministered 
more to the peace and quiet of the city than the spectacle of the 
missionary walking back and forth to and from the Rang Mahal 
school, and the attendance of two hundred students. This could 
not but increase the popular feeling of confidence in the Govern- 
ment in its struggle with rebellion in the Northwest. After the 
restoration of peace throughout the country, the Rang Mahal 
school made rapid advance in numbers and influence. Messrs. 
John Newton and Charles Forman, who began the school in 
1849, were both at work there now. Mr. Forman had been in 
charge continuously as principal and had acquired the confidence 
of both the Government and the people. He had gathered about 
him a staff of Bengali Christian teachers, who had been edu- 
cated in Duff’s college, Calcutta. They were competent to teach 
English classes. Among them were some who distinguished 
themselves in their profession: Babu Ishan Chandra Mukherj1 
the headmaster, Babu Jadunath Chatterji, Amesh Chandra 
Ghose, Kali Charan Catterjee, Haresh Chandra Sen, Amarnath 
Pal, Jogandra Chandra Bose and Nobin Chandra Das. The 
report for the year 1862 records the fact that in the previous 
year three young men had been sent up for the entrance exam- 


145 


Our Missions in India 


ination of the Calcutta university ; of whom one passed. Eight 
more were to be sent for the next year’s entrance examination. 
Besides these, four students had entered the medical college. 
The Mission school system was now extended throughout the 
city, so that, in the report for 1864, mention is made of seven- 
teen branch schools. Another class was now sent up for en- 
trance to the Calcutta University, of whom seven passed. A 
further advance was now to be made. At the next annual 
meeting of the mission, action was taken to the following effect : 

“As it has appeared desirable that there should be an institu- 
tion in the Mission, at which a higher education should be 
given, than was aimed at in our other schools, the addition of a 
college department to the school in Lahore was proposed.” 
This proposal was approved of by the Mission at large, and by 
the Board in America. Later on the school was affiliated with 
the University of Calcutta. The first college class was com- 
posed of eight students, six of whom had passed entrance from 
the Rang Mahal school and two from the Jalandhar school. 
Thus was laid the foundation of the Christian college at Lahore. 
This was done after careful deliberation. The Government 
had already established a college in Lahore which would be 
able to give the same education along secular lines that a Chris- 
tian college could give. But religious neutrality necessarily ex- 
cluded religious instruction from all government institutions. 
The youth in Mission schools had been trained under distinctly 
Christian influences and, for this reason, it was felt to be a 
mistaken policy, from the missionary point of view, to pass 
their graduates on to a college, where there would be no Chris- 
tian influence whatever. This feeling was intensified when 
three young men, sons of Indian Christian parents, were now 
ready to enter a college. This decision of the Mission has been 
fully justified by the history of this Christian college during 
more than a half century. 

The orphanage and school for boys at Saharanpur continued 
to provide for the physical and intellectual needs of a consider- 


146 


New Educational Policy: Progress in the Punjab 


able number of orphan and homeless boys. These were given 
such education and training as would fit them to be useful 
members of society and the church. It was hoped that some of 
them might become teachers and evangelists in connection with 
the mission. Eight young men, trained in this institution were 
already doing excellent work, of whom three were eventually 
ordained to the ministry. Others were taught mechanical arts 
and found useful employment in public works. 

The girls’ orphanage at Lodiana continued to be the only 
school for Indian Christian girls in the Punjab. It provided 
for the present education for Christian girls who could attend 
the classes as day pupils. A few motherless girls came in from 
other stations. The time soon came, when the local require- 
ments of even the smaller Christian communities obliged the 
opening of girls’ schools at almost every Mission station. Such 
schools were Hees conducted under missionary Sat 
the missionaries’ wives being in charge. 

From the annual report of the Subathu station, for 1863, we 
learn that a Bazar school for non-Christian girls was carried 
on with very irregular attendance. At the same time a school 
for native Christian girls, located on the Mission compound, 
was taught by Miss C. L. Beatty and Mrs. Janvier. It was a 
sort of Normal school for the training of girls to be teachers. 
Grammar, geography, arithmetic, natural science, philosophy 
and the evidences of Christianity were taught. 

At Jalandhar a school for Christian girls was conducted by 
Mrs. Goloknath. This provided for the need of the Christian 
community, but a few non-Christian girls were admitted. The 
attendance rarely exceeded fifteen. 

In Lahore a school for non-Christian girls was begun by 
Mrs. Morrison in 1854. Besides reading in the vernacular, 
the girls were taught plain needle-work and knitting. 

At Ambala a school was opened for Christians girls. It was 
conducted under the supervision of Mrs. M. M. Carleton. 

At Dehra, a girls’ school was started in the Mission house 


147 


Our Missions in India 


with an attendance of eight pupils. For several years this school 
was carried on as a day school, under the superintendence of 
Mrs. David Herron, who, before her marriage, had taught in 
the Agra Girls’ Boarding School. It developed into a boarding 
school and in 1863, Miss Beatty was transferred from Subathu 
in order to become principal of this school. From this time 
onward, the Dehra Christian Girls’ School became the leading 
high school for girls in the Province. It holds its place today 
and has added a teachers’ training department of great im- 
portance.* : 

The desire for English education, at this period in mission 
history, is illustrated by the adult class taught in a night school - 
at Lahore. The class was made up of men, most of them serving 
in various public offices. The number in this school went as 
high as one hundred and fifteen. The highest class studied 
Indian history, grammar and the bible. Once a week a lecture 
was given by one of the missionaries to the whole school. 

The value of Mission school teaching is well described in the 
following statement made by the late Rev. Goloknath, mission- 
ary in charge at Jalandhar. 


“While we have carefully attempted to teach Geography, 
History and other useful branches, we taught them not for 
their own sake alone, but for the sake of their subserviency to 
higher things. Human learning is not the end, but a means by 
which we hope to prepare these young minds to receive the 
gospel. The moral benefits, which the Hindu youth derive 
from the Mission schools are lasting and inestimable in their 
nature. From a judicious study of Geography, they learn to 
disbelieve the statements of the Hindu Shastras. From History 
they learn by example the corruption of human nature, the plan 
of Providence in the direction of events, the common failure 
of virtue, and the frequent success of vice. It certainly leads 
to self-improvement and self-knowledge. It is not our privi- 
lege to mention any conversions from among our school boys, 





2 Those who were most prominent as founders and managers of the school were 
Rey. David Herron and Mrs. Herron, Dr. John S. Woodside and Miss J. Woodside, 
Miss OC. L. Beatty, Miss Mary Pratt, Miss Craig, Miss L. M. Pendleton, Miss S. M. 
Wherry, Miss E. Donaldson and Miss E. Sleeth. 


148 


New Educational Policy: Progress in the Punjab 


but it is something to give the Hindu boys a sound knowledge 
of Christianity. It is something to destroy their prejudice in 
favor of idolatry and caste. It is something to give them a 
prepossession in favor of Christ and His religion, before they 
go out into the world, to exert an influence over the people with 
whom they are to live.’’® 


The Mission schools were not all without definite results in 
the way of conversions. The reasons why confessions were few 
may be inferred from the following narrative. 

In the Lodiana school there were two young men, who after 
long trial and waiting decided to be baptized. The trial of their 
faith was very severe. They loved their parents, and yet felt 
obliged by their allegiance to God to confess Christ openly as 
their saviour. The experience of one of them is thus described: 


“The poor father then sat down by his son on the edge of 
the veranda, and by turns used threats and persuasions. ‘Come 
with me to your house, and I will give you sweet-meats to eat 
and milk to drink.’ A wife, young and beautiful, too, he prom- 
ises, ‘and houses and lands.’ Then he embraced him with the 
utmost show of affection, and laid his turban at his son’s feet, 
to show his willingness to be anything, or to do anything for 
him. But finding him unwilling to yield, he assumed a peremp- 
tory tone, saying, ‘I am the author of your existence. I am 
your god. These people have bewitched you; why should you 
stay with them?’ And then he struck his own body with all his 
might, saying, ‘I will kill myself for your sake! Again ‘O! 
that I had a knife, that in a moment I might put an end to 
myself. Then you can burn my body and after that, do as 
you choose. After succeeding in dragging him a short dis- 
tance and seating himself by his side, in a despairing tone he 
made known his intention of remaining until he dies, saying: 
“You may kill me or I will kill you.’ 

“Poor Udhu! His lips are quivering, and his face showing 
that his heart is rent with anguish, but he wavers not, for he is 
upheld by Divine power. The miserable father, now becomes 
fairly crazed from excitement, beats his own head with such 
violence against the wall, that he seems to become stunned, and 





8 Todiana Mission Report, 1863, pp. 26-27. 
149 


Our Missions in India 


presently a native Christian succeeds in leading him quietly 


away. 

A few days later the two young men appeared before the 
Church congregation to receive baptism. Udhu’s father was 
present and by his violence prevented his son being baptized 
along with his friends, but a week later, having secured the 
decision of the magistrate that he was of age and could do as 
he pleased, he too was baptized. 


“The Kingdom of Heaven suffereth violence and the violent 
take it by force.” 


4 Letter “M. R. J.” in Foreign Missionary, 1858, pp. 174, 205. 


150 


CHAT TH ROE: 


Unforeseen Losses: New Recruits 


| ae tragic events in North India had resulted in a deple- 
tion of the missionary staff by about one-half. The Pun- 
jab Mission was too weakly manned to be able to render any 
important aid, even of a temporary character. At Fattehgarh, 
the entire station had been wiped out. Mainpuri was in ruins, 
and the missionary away on special duty in London. Allahabad 
had lost two out of three missionaries, not to mention the with- 
drawal of Messrs. Wray and Hodge. Messrs. Walsh of Main- 
puri and Hay of Allahabad, were absent on furlough in Amer- 
ica, and Mr. Hay had since withdrawn from the service. Agra 
had suffered, but not unto death. 

At a meeting of a few survivors, it was agreed to send Mr. 
Williams to Allahabad to take charge of the school work there. 
Messrs. Fullerton and Scott had been sent from Agra to re- 
establish Fattehgarh. Earnest representation had been made to 
the Board in New York, and in answer to the call many volun- 
teers were found ready to fill up the broken ranks. 

On the 18th of July, 1859, Rev. J. J. Walsh and Mrs. Walsh 
reached Allahabad, where they were now stationed. The Rev. 
Augustus Brodhead and Mrs. Brodhead arrived at the same 
time and were stationed in Mainpuri. A year later the Rev. 
B. D. Wyckoff and Mrs. Wyckoff and the Rev. W. F. Johnson 
and Mrs. Johnson arrived in Allahabad. Mr. Johnson was a 
younger brother of the martyred missionary, Rev. A. O. John- 
son. These recruits were assigned to Allahabad temporarily 
for language study. 

During this year Mr. Brodhead rebuilt the mission house and 
chapel at Mainpuri. The schoolhouse had remained intact, 
as has already been explained. The school, which was broken 


151 


Our Missions in India 


up during the mutiny, had been re-opened by Mr. Fullerton 
and placed under the supervision of Babu Hulds Roy, its 
former headmaster. When Mr. Brodhead arrived, there were 
seventy pupils in attendance. ‘Thus Mainpuri was completely 
rehabilitated. 

Fattehgarh too, as we have already seen, was being rapidly 
restored, the buildings being rebuilt and the schools reassembled. 
The Farrukhabad high school rapidly became more prosperous 
than ever before, having nearly five hundred names on the roll. 
The members of the church which had been scattered far and 
wide had returned and at a communion service held on Septem- 
ber 17, 1858, sixty-five members were present. The services 
were held in the school building. A Sunday school was begun. 
Large congregations, including some eighteen or twenty in- 
quirers, were reported. Scarcely a day passed that some one did 
not put in an appearance, who had not been heard from before. 
Among these was a Muhammadan from the city. A man and 
his wife and three children were baptized by Mr. Scott. These 
were some of the fruits of the labors of the late brethren, who 
had been cut off by the mutineers. Thus reinforcements were 
being raised up within the church itself. By the transfer of 
three missionaries to Allahabad and the return of Mr. and Mrs. 
Owen and Mr. Munnis, that station was now strongly manned. 

At the annual meeting, the Mission endeavored to so re- 
distribute its forces as to provide for Agra and a new station 
at Etawah. Accordingly Mr. Owen was transferred to Agra, 
to take charge of the church there and to pursue his literary 
work. His books in manuscript having been burned at Allaha- 
bad, he was now rewriting his commentaries on the Psalms and 
Isaiah. Mr. Brodhead was transferred from Mainpuri to 
Farrukhabad and Mr. Wyckoff was sent to Mainpuri. The mis- 
sionary to Fattehpur, Rev. Gopinath Nandi, having been ill for 
a long time, underwent a serious operation as affording the only 
hope of recovery. The operation proved fatal. This faithful 
witness before his persecutors during the mutiny met his last 


152 


Unforeseen Losses: New Recruits 


enemy in the same spirit of devotion. In his last hour he said: 
“T am not afraid to die; I can trust that Jesus, whom I have 
so often preached to others.”* The Rev. W. F. Johnson was 
sent to occupy the vacant place at Fattehpur, and became pastor 
of the church there. On Mr. Ullmann’s return from England, 
he was sent to occupy the new station at Etawah. 

Four years after the mutiny, the missionaries were able to 
make the encouraging statement that the number of Christians in 
the Northwest Provinces and Oudh had more than doubled. 

Owing to ill health, the Rev. Mr. Munnis and his wife and 
family were transferred from the North India to the Lodiana 
Mission. Mr. Walsh was obliged to go to America on short 
furlough, leaving Mrs. Walsh in Allahabad. Mr. Williams, 
having been obliged to retire from the field, Mr. Owen was 
recalled from Agra to Allahabad. Thus for awhile, Allahabad, 
which only recently séemed so strongly manned, was left without 
any missionary excepting Mr. Owen. Fortunately there were 
a number of well qualified Indian assistants; Messrs. John 
Hari, Yunas Singh, J. J. Caleb and Paul Qaim Khan. The 
first two of these being licentiates, conducted the church ser- 
vices, while the last two took charge of the midweek prayer- 
meeting. 

In the year 1861, the Rev. Edward Sayre and wife arrived 
from America and were temporarily located at Fattehgarh. 
Two years later he was placed in charge of Fattehpur, to take the 
place of Rev. W. F. Johnson transferred to Allahabad. Mr. 
Walsh returned to Allahabad, bringing with him his eldest 
daughter, Miss Marion Walsh. 

With the large reinforcements and varied changes above men- 
tioned, including the increase in the number of qualified Indian 
assistants, the mission had more than recovered the losses 
caused by the Sepoy rebellion. The schools, orphanages and 
asylums for the poor and the lepers had all increased in eff- 
ciency. The mission press at Allahabad was doing excellent 


1 History of A. P. Mission, p. 130. 
153 


Our Missions in India 


work in the hands of the Indian proprietors. The work for 
women had everywhere increased. 

At Mainpuri, Mrs. Wyckoff had established ten schools for 
non-Christian girls, of which a detailed statement will be given 
later. 

At Allahabad, Miss Marion Walsh took charge of the Chris- 
tian girls’ school and carried it on with great zeal and marked 
success. 

The financial stress in America at this time, owing to the 
Civil War, made it necessary to retrench in some of the mission 
fields. In consequence, the hope of keeping the Agra station 
had to be abandoned. The Lodiana Mission fared better by 
reason of the generous liberality of English friends. 

The reinforcements just mentioned were most welcome, but 
they barely provided for the vacancies made by ill health and 
the necessary furloughs in the interest of health and the care 
of children too old to be kept longer in India. 

The Rev. Mr. Fullerton had never fully recovered from the 
suffering and exposure endured during the Sepoy rebellion. It 
became necessary for him to seek rest and recuperation at Lan- 
dour in the Himalaya mountains during the hot season. Mr. 
Scott, with his family, also went to this mountain resort. About 
this time the Rev. David Herron was bereft of his wife, which 
obliged him to return to America with his motherless children. 
By arrangement between the Missions, Mr. Fullerton was placed 
in charge of the Dehra station. Here he labored with his usual 
devotion, but failing health obliged him to prepare to return to 
America. 

That journey to the homeland was never made. Mr. Fuller- 
ton died at Landour on the 4th of October, 1865. It had been 
his desire to revisit his native land, and to see his family settled 
there, but when he felt that the Lord had ordered otherwise, 
he cheerfully acquiesced. He suffered much during his illness, 
but no word of complaint or murmuring ever escaped his lips. 

Mr. Fullerton was mourned not only by his family and his 


154 


Unforeseen Losses: New Recruits 


brethren of the Mission, but he was also sincerely mourned by 
the people for whose welfare he had so earnestly labored. Mrs. 
Fullerton and her children left India for America on the 19th 
November, 1866. 

The depletion of the Lodiana Mission force in 1864 was 
greater and more tragic than anything that had occurred since 
the Sepoy mutiny. Mention has already been made of the 
murder of Rev. Isidor Loewenthal (Chapter XVI). Now 
another tragedy must be described. 

The death of the Rev. Levi Janvier on the 24th of March, 
1864, was most unexpected. He had gone from his home in 
Subathu, in company with his wife and Mr. and Mrs. Carleton 
of Ambala, to attend the mela at Anandpur, one of the sacred 
places, especially revered by the Sikhs. As was his custom, he 
had pitched his tent in a convenient place somewhat away from 
the great throng of the people attending the mela. During the 
day he, with Mr. Carleton, had been busy preaching to the 
crowds, and distributing Christian scriptures and tracts. The 
ladies too were busy talking to the Indian women. It happened 
that a Sikh faqir, one of the numerous “holy men” attending 
such melas, being under the influence of an intoxicant (Indian 
hemp) became boisterous in his behavior and in consequence 
was arrested by the European Superintendent of Police, and 
confined during the day. He was of course furiously enraged 
and seems to have vowed vengeance against the officer. That 
evening the superintendent of police, above mentioned, called 
upon the missionaries at their tent. It was the last day of the 
mela, and the fagir had been allowed his freedom, and no 
doubt followed the police superintendent to the tent. 

Mr. Janvier proposed that they should celebrate the Lord’s 
supper. Some of the Indian Christians expressed surprise, be- 
cause it was not Sunday, but he told them it would be appro- 
priate as they were all about to separate on the following 
morning and go in different directions to their own homes. 
Accordingly at seven o’clock in the evening they surrounded the 


155 


Our Missions in India 


communion table in the tent. Mr. Janvier conducted the service 
and sang the hymn beginning, “Arasta ho, Aimeri jan!” (Be 
ready, O my soul), a Hindustani hymn usually sung just before 
a communion service. The service was one of great solemnity, 
preceded by an address upon the coming of the Lord. 

After the service, Mr. Janvier went out of the tent to give 
some last directions concerning the arrangements for the jour- 
ney next morning. As he stepped towards a cart to give the 
order, the fanatic suddenly struck him down with two blows 
of a club on the head, one of which broke his skull just over the 
right eye. The fanatic attempted to run away, but was pursued 
and seized by the servants and native Christians. Mr. Carleton 
carried his bleeding brother into the tent, where he lay groaning, 
but quite unconscious, during the whole night. He expired early 
in the morning. His remains were taken to Hoshyarpur, for 
a post mortem examination, and then sent on to Lodiana, where 
arrangements had been made for his burial in the Mission 
cemetery. A large assembly of missionaries and Indian Chris- 
tians were ready for the interment, which in that season of the 
year must be made without delay. There stood men and women 
with tear-stained faces as they realized they would look upon 
that face no more which had so often smiled upon them. The 
pastor was gone whom they always called Padri Sahib (Father). 
He had baptized many of them, had comforted them in their 
sorrow, had taught them and their children and had often 
sympathized with them as he stood beside them at the burial of 
their loved ones. Old Hindu and Muslim servants and neigh- 
bors with grave sad countenance expressed their grief for a 
sincere friend so suddenly stricken down. The minister with 
trembling voice recited the sad words “Dust to dust, ashes to 
ashes” only relieved by the triumphant hope and assurance of 
the Christian whose Lord and Saviour said, “I am the resurrec- 
tion and the life; he that believeth in me, though he were dead, 
yet shall he live.” 

Mr. Janvier was a man of eminent qualifications for the mis- 


156 


Unforeseen Losses: New Recruits 


sionary work. He was distinguished for his great gentleness 
of spirit. For a generation later, those who had known him, 
would describe the man of a gentle and forgiving spirit by 
saying, “Just like Janvier Sahib.” 

As a scholar, he had a mastery of the Urdu, Hindi and the 
Punjabi languages. In collaboration with the Rev. John New- 
ton, he compiled the Punjabi-English lexicon and aided in the 
translation and publication of the Punjabi New Testament and 
other publications in that language. 

Late in this same year another great loss befell the small 
band of mutiny veterans in the North India Mission. ‘T'wenty- 
four years had elapsed since the Rev. Joseph Owen had arrived 
in Allahabad. During all these years he had never visited his 
native land. When his children became too old to permit their 
remaining in India, his devoted wife undertook the long jour- 
ney, and placed them among her husband’s relatives in America, 
returning to him again during the course of the terrible struggle 
of 1857. She had continued to perform the duties of a devoted 
wife and co-worker in the Mission stations of Allahabad and 
Agra. “She was a woman of excellent judgment in practical 
matters, quiet and cheerful in manner, of eminent piety, deeply 
interested in her husband’s work, an ornament to his household, 
and a stay and support to her husband to the last moment of her 
life.’ She died on the 14th of December, 1864. Her social 
qualities had endeared her to the better class of European 
residents; and her unostentatious and ever-active efforts to 
do good among them and to the poor Christian natives. A 
ereat assemblage of both classes attended her remains to their 
last resting place. Although ever happy, death in Christ re- 
moved from her friends the bitterness of sorrow, many lamented 
it as a personal bereavement. 

These sore losses by disease and death in no way discour- 
aged the faithful men and women still remaining. By prayer 
and faith they sought the strength which God alone can give 


2 See Appendix IV. 
157 


Our Missions in India 


at such a time. The routine work of the schools, the Mission 
presses and the Evangelistic preaching went on in city and 
village with ever increasing vigor and success. 

The Indian churches were somewhat depleted by epidemics 
of malarial fever and smallpox, but continual accretions re- 
stored the losses and slowly increased the number of professing 
Christians. 

The increased missionary interest in the Churches in America, 
led many young men and women to consecrate their lives to the 
missionary work in foreign fields. The Civil War in America 
had now practically come to a close and many who had volun- 
teered to serve in the armies of their country, now offered 
themselves to serve under the banner of Christ in foreign 
lands. A number of young men in India, who had been serving 
as teachers, now became preachers of the gospel to their country- 
men. 


158 


CAVE I ORs 


The Kapurthala Mission 


jaune the independent native States, west of the Sutlej 
river, one of the most important is that of Kapurthala. 
The capital of the same name is situated some twelve miles 
west of Jalandhar City. The population is predominantly Hindu 
—including the Sikhs.—It had supplied a considerable strength 
to the Khalsa reign of Maharajah Runjeet Singh. Dr. John C. 
Lowrie, in his journal describes a visit which he made to Rajah 
Fateh Singh of Kapurthala in January, 1835. He said: 


“Rajah Fateh Singh is one of the most powerful of the Sikh 
Chiefs, having a revenue of about seven lac (700,000 rupees). 
The population of the town of Kapurthala is about ten thous- 
and, chiefly Hindus with some Sikhs. It is a new town, and is 
apparently increasing with much rapidity. Some of the public 
buildings are large and not deficient in Hindu taste. The most 
singular is a temple to Siva, erected for the Hindus by the 
Chief himself, a Sikh. 

“Yesterday, I went to see the Chief, and had much conver- 
sation with him and his attendants. . . . I should think it very 
probable that in a few years a branch of our Mission might 
be established here under promising prospects. Even now | 
think the Sirdar could be persuaded to grant his protection, 
if not his influence in its favor and especially if an English 
school were undertaken.”* 


In the year 1859, the President of the Lodiana Mission, 
reported that 


“a formal application had been received (June 15)” from Rajah 
Rundeer Singh of Kapurthala, for a missionary to be stationed 
at his Capital, with an intimation that all the expenses of the 
station would be defrayed by him; and with a request that 
if possible the person appointed might be Mr. Woodside.”’* 





1 Two Years in Upper India, pp. 153, 154. 
2 Minutes of the Lodiana Mission, Prefix, p. 5 (1859). 


159 


Our Missions in India 


The Mission carefully considered this request, and being 
satisfied as to the sincerity of the Rajah’s interest in the work 
of the Mission, consented to the arrangement and permitted Rev. 
John S. Woodside to undertake the work. 

From a letter written to the Board in New York and men- 
tioned in an editorial article in The Foreign Missionary, Decem- 
ber, 1859, it appears that Mr. Woodside had some time pre- 
viously been called to Kapurthala to perform the marriage cere- 
mony between the Rajah and a Christian lady, one of the 
members of the Church, presumably at Dehra, where Mr. 
Woodside was then stationed. This lady was the daughter of 
Mr. R. Hodges, and had been educated at Mrs. Fullerton’s 
school in Agra. She was, of course, unwilling to marry even a 
prince, unless assured that he would be a Christian and that 
their marriage would be by Christian rites. Mr. Woodside 
wrote of the Rajah, | 


“as having publicly thrown off the distinctive restrictions of 
caste, and as being looked upon by all his own people as a Chris- 
tian. His mind is turned to the consideration of Christian 
truth; and if he may be savingly taught by the Holy Spirit, his 
example and influence will be of great importance in the exten- 
sion of the Gospel.’”® 

Mr. Woodside added the following words, not altogether 
encouraging, but expressive of the hope that something sub- 
stantial would grow out of this new departure: 


“As it is, no such opening for the Gospel has ever before 
been presented. I look forward with no little anxiety to the 
future; but I believe God will bring good out of all this, and 
therefore I am not discouraged.” 

The Rev. J. S. Woodside and Mrs. Woodside arrived in 
Kapurthala early in 1860. The Rajah had already begun to 
support schools in his state. He built a comfortable house for 
the missionary, and later on provided a schoolhouse and a 


3 Foreign Missionary, December, 1859. 


160 


The Kapurthala Mission 


beautiful church building with steeple and bell. Later on a 
medical missionary was added to the mission force. Mr. John 
Newton, Jr., M. D. was transferred from Lahore and entered 
upon his work as Medical Missionary at Kapurthala. In the 
meanwhile, Mr. Woodside busied himself in improving the 
roadways and in making other public improvements. Regular 
religious services were held, at which the Rajah and his Chris- 
tian Rani were devout attendants, the Rajah kneeling with 
Christians during prayer. 

In the second annual report of the missionary at this station, 
for the year 1861, mention is made of the educational work 
conducted in three departments: English, Persian Urdu and 
Punjabi. The attendance in the English classes was 45, 
in the Urdu classes 120, and in the Punjabi 16, making a 
total of 181 on the rolls. The study of the Bible was a part of 
the regular curriculum, portions being committed to memory. 

A dispensary and poor house were erected and a fund raised 
to erect a hospital. The number of patients was about 2,000, 
while 40 people were receiving aid in the poor house. The 
work was growing materially, but spiritual results were as yet 
meager. Two infants were baptized, one of whom was the 
daughter of the Rajah. 

The report of the mission for 1862, written by Dr. John 
Newton, speaks encouragingly of the spirit of tolerance 
throughout the State, the prosperity of the school and the med- 
ical work and the faithful preaching of the gospel in city and 
village. The church building was being built under the super- 
intendence of G. R. Dallimore, Esq., architect in the Rajah’s 
employ. The Rajah’s two sons, Prince Kharak Singh, the 
heir-apparent, aged fourteen, and his brother Kanwar Harnam 
Singh aged eleven, are spoken of as “boys of singular intelli- 
gence and promise.” These two boys, with their cousin Sirdar 
Bhagat Singh, a young man of nineteen, formed a class, which 
was taught for two hours every day by Mr. Woodside at his 
own house. Of these the report says,—‘‘Few lads, of any rank 


161 


Our Missions in India 


or any country, could display greater quickness of apprehension 
or greater love for knowledge for its own sake.” 

The following year, mention is made of the baptism of a 
Muhammadan, who had been an inquirer for twelve years. The 
Rajah had not made confession of his faith by baptism. That 
he was at heart a Christian seems certain. His open recognition 
of Christian worship, added to his native support of the mis- 
sionary work, testifies to his sincerity. In the closing days of 
December, 1862, a general conference of all Protestant Mis- 
sions was held in Lahore, covering a period of eight days and 
closing January 2nd, 1863. The Rajah of Kapurthala was a 
lay member of that conference. At the opening of the third 
session the chairman, D. F. McLeod, Esq., C. B. (afterwards 
Lieutenant-Governor, Punjab) introduced him to the members 
of Conference, saying that, “He felt sure that the members of 
the Conference would rejoice with himself, in seeing amongst 
them the Rajah of Kapurthala.” 

During the fourth session of Conference, the Rajah having 
been asked to express his views on the question of Female 
Education, said: 


“He was anxious to see something done in this matter, for 
there was no doubt, that it was a thing of very great importance 
to India. The education of females was not forbidden by the 
religion of the people; but it was disrelished by the men. In 
many high families, especially in the Punjab, women do read— 
chiefly religious books. They are forbidden to learn to write,— 
particularly among the Rajputs; because the jealousy of their 
husbands makes them afraid of the power this would give 
them to correspond with others. 

“The great difficulty was to know how to get at the females 
of the country. They were shut up so closely, that it was almost 
impossible to have access to them. This must be done through 
the men. He would advise that efforts be made to enlighten 
the men, as to the advantages to be derived by their wives from 
education. Christian gentlemen should associate more inti- 
mately with natives of the country; and their wives would then 


162 


The Kapurthala Mission 


have access to the Zenanas.* Education must be done in the 
Zenana. He was certain it would soon be found that the 
women would become fond of learning. The education given 
should not be confined solely to reading and writing; but other 
useful arts should also be taught—such as needlework, knit- 
ting, &c, &c. Instances had occurred in the history of India, 
of ladies of rank having attained much literary distinction. Zeb- 
un-Nisa Begum, daughter of the Emperor Auranzeb, wrote a 
poetical work, entitled ‘Dewan Makhfi,’ which holds the very 
first rank in Persian poetry. Many other noble ladies had 
attained a great proficiency in learning. He hoped to see this 
desire for knowledge increase among his countrymen and 
countrywomen ; and he would do all in his power to encourage 
this work among his friends and countrymen.””* 


A resolution proposed by T. D. Forsyth, Esq., was unani- 
mously adopted 


“expressing their hearty sympathy with His Highness, the 
Rajah of Kapurthala, in his desire to impart the saving truths 
of the Gospel to his subjects. They believe that, in doing so, 
he is disinterestedly seeking the highest welfare of the people 
God has committed to his charge. They thankfully acknowl- 
edge the power and grace of Almighty God, which has enabled 
him to manifest so much liberality and zeal in the cause of 
missions, thus setting an example to others, having the 
authority and influence, worthy of all imitation. The Confer- 
ence earnestly prays, that his own soul may be sanctified 
wholly, by the same truths; and, that, with many of his grateful 
subjects, he may wear an everlasting crown of glory, with our 
Saviour Jesus in the Kingdom of our common God and Father.” 


This resolution was seconded by D. F. McLeod, Esq., C. B., 
in the course of which he testified to the Rajah’s Christian con- 
duct, in refusing to make offerings to Hindi shrines at Dharm- 
sala, and his refusing to march on Sunday, and that he had “set 
up an altar of family devotion, in his own household, at which 





4 Zenanas or women’s apartments. 
5 Report of the Punjab Mission Oonference, 1862-1863, pp. 84, 118. 


163 


Our Missions in India 


I and others here present have been privileged to kneel with 
Ipchane’ 

In December, 1864, the Rev. James H. Orbison, in a letter 
addressed to the Board in New York, makes mention of his 
visit to Kapurthala, as follows: 


“The large and beautiful church, with lofty spire erected at 
the Rajah’s expense, is nearly finished. It is quite ‘a beauty 
and a joy forever.’ I trust, it stands a monument and a 
preacher of Christianity. It is just opposite the Rajah’s new 
residence, with a broad road running from one to the other. 
The solemn peals of its great bell, a present from America, are 
heart stirring. During the time of our visit, the corner stone 
of an immense building, intended for a Hall of Justice, and 
other public offices, was laid by the Rajah in the presence of 
his army and subjects, with reading of the Bible and prayer, 
and an address by Mr. Morrison, at the request of Mr. Wood- 
side. The Rajah also made an excellent speech on the occa- 
sion.” 


The annual report for the year 1864, confirms the statement 
of Mr. Orbison concerning the Church building. The mission- 
aries expected only a plain edifice suitable to the needs of a 
small congregation, but in the hands of an architect it became a 
very handsome building ; 


“and will in future years be a source of much comfort to our 
congregation. We owe our warmest thanks to the Rajah for 
his enlightened liberality in enabling us to rear this edifice to 
the glory of the one living and true God. It is due to the Rajah 
here to state that he has contributed of his substance for the 
purpose with a willingness, that might well be emulated by 
professing Christians in works of this kind. We ask the 
prayers of all our friends throughout the Christian world on 
behalf of this man. He has lately received one of the highest 
honors the Crown of England could confer upon him. The Star 
of India now decorates his breast, teaching by its beautiful 
motto, that the Light of Heaven—the word of God—is the best 
_ guide to man in all the relations of life; but we long to see his 


6 Tdem., pp. 125, 126. 
7 The Foreign Missionary, April, 1865, p. 267. hag 


164 


The Kapurthala Mission 


inward heart illuminated by the Sun of Righteousness, till not 
a doubt, nor fear of any kind remains.” 

During that year the little church at Kapurthala had lost two 
other friends by death. One was the Rajah’s Commander of 
Artillery Colonel Nabi Bakhsh, a man of really excellent char- 
acter, honest, and upright in his life. For some years he had 
been a sincere inquirer concerning the claims of Christ of 
whom he spoke with great reverence. 

One more personage, who had endeared herself to the Mission 
circle was removed by death. This was the mother of Rajah 
undeere sine h yw one; Nadmbeenway oreapestiiteren sins hetuate 
husband’s lifetime. She had been denied her conjugal rights 
and driven to seek consolation in the only religion she knew. 
She consequently became very much attached to the religion 
of the Sikhs, and more than ordinarily zealous for the promo- 
tion of the doctrines it inculcated. When Rajah Rundeer 
Singh ascended the throne, her position was made much better. 
The Rajah had endeavored to make up to her for the wrongs 
she formerly suffered, and her attachment to him was propor- 
tionately strong. 

When the Mission was first commenced at Kapurthala, she 
was, not unnaturally, alarmed lest those she loved should be- 
come converts to the Christian religion. But as she became 
better acquainted with the missionaries and their wives, these 
feelings gave way to those of warm friendship and regard. 
They were thus enabled to hold conversations with her on the 
subject of religion, and at her own request they had, on more 
than one occasion, prayed by her sick bed. A few days before 
her death, she asked one of the missionaries to pray with her as 
she had formerly done, and during the prayer, she joined most 
devoutly in the exercise, having her hands folded over her breast 
and repeating, word for word, after him. On this occasion and 
subsequently, she listened attentively to the message of salva- 


165 


Our Missions in India 


tion which was earnestly pressed home on her. She had several 
times asked for Christian books; and in other ways had shown 
an awakening interest in the truth. Her decease was to all the 
members of the Mission a source of much sorrow. 

It was natural that the hearts of the missionaries were filled 
with hope and a joyous anticipation of a rapid extension of the 
kingdom of God in this principality. The gospel had been 
preached faithfully. A great many books were scattered in the 
villages. 

The school at Kapurthala numbered 230 pupils. Even the 
dismissal of the head Persian teacher, owing to improper con- 
duct, did not make any serious difference in the attendance. 
Two boys were ready to go up for the entrance examination for 
the Calcutta University. These splendid results were due to 
the faithful and efficient work of the Head Master, Babu Nobin 
Chandra Ghose, and his assistant Babu Shama Charan Ghose, 
who had been brought from the Duff college, Calcutta. 

The Rajah also organized a system of vernacular schools in 
the larger villages in his state and placed them under the super- 
vision of the missionaries. These village schools were taught 
by non-Christian teachers. Of course little or no positive 
Christian influence could be exerted by such schools, but their 
existence promised something for the literacy of the people. 

The Mission opened a school at Phagwara, a town almost 
as large as Kapurthala, and placed it in charge of a Christian 
Master, Mr. Joseph R. Kerr, under whose zealous efforts, it 
made rapid progress. The pupils numbered 90, of whom 30 
were studying English. The building for this school was gener- 
ously given by the Rajah for the use of the school. Mr. Kerr 
and his family were highly respected both by the Rajah and the 
people. 

Such was the condition of the Mission in the Kapurthala 
State at the close of the year 1864. From the secular and 


166 


The Kapurthala Mission 


material standpoint, everything seemed to point to a speedy 
establishment of the Christian religion as the faith of Kapur- 
thala. 

One thing was lacking. There was little evidence of any 
deep spiritual influence at the bottom of it. The missionaries 
realized this defect in the work. Their report closes with the 
following paragraph: 


“Pray for the Rajah, pray for his wife, his sons, -his 
daughters, his brothers and his people. Brethren in Christ, 
pray for us all. We need your prayers at the present time in 
an especial manner. We feel assured we shall have them, and 
with them in due time a blessing.” 


>K Ok K * >K >K >K 


One year later the Lodiana Mission reported the practical 
dissolution of the Kapurthala Mission. The dispensary was 
made over to the care of the Rajah’s principal Hakim (Doctor). 
The Mission doctor was transferred to Lahore. The apothe- 
cary was permitted to leave the service of the Mission and to 
enter that of the Rajah. Soon after “owing to a series of events, 
which need not be mentioned” a breach occurred between the 
Rajah and the missionary in charge, and “as there appeared no 
likelihood of the removal of the chief cause of the rupture, and 
as the missionary’s position became every day more and more 
uncomfortable, and his prospects of usefulness more and more 
restricted, it was resolved that he should for a time withdraw 
from the station, leaving some of the native assistants to carry 
on the work, until the Mission should decide as to future 
arrangements.’ 

This decision led to the Rajah’s withdrawal from the work, 
resulting in his final closing of the schools in the state as 
Mission schools. A single Christian worker, Mr. George H. 
Stuart, a Scripture Reader, remained. The Report sadly closes 
with these words: 





8 Lodiana Mission Report, 1865. 


167 


Our Missions in India 


“Tt is sad to be obliged to record this unexpected interrup- 
tion of missionary work at a station once so promising. But it 
is hoped that the Mission will soon find the way open to resume 
labours there, and be able to prosecute them without further 
hindrance. The Lodiana Mission feels a deep interest in the 
Rajah and his people, and its members will not cease to pray 
that God, in his mercy, will so overrule these untoward events, 
that His glory and the good of all concerned may be promoted.” 


The Rajah closed the church which remained intact during 
his life and that of his son, who reigned after him. The tall 
spire, pointing to Heaven, was a silent witness to the Christian 
faith. The Rajah continued to profess an interest in the Chris- 
tian religion, but had become helpless to make any outward 
confession of it."* 

The long continued and earnest efforts of the missionaries 
at Kapurthala seemed to have been almost in vain. They con- 
soled themselves with the promises of God to his faithful ser- 
vants “My word shall not return unto me void.” 

A few years later, the seed sown brought forth fruit. he 
heir apparent, Prince Harnam Singh, brother of Rajah Kharak 
Singh, eldest son of Rajah Rundeer Singh, confessed his faith 
in the Lord Jesus Christ. At his baptism, the missionary, the 
late C. W. Forman, D. D. asked him if he realized that by his 
baptism he was likely to lose his claim to the throne of Kapur- 
thala. Without hesitation he said that he did, and that if such 
sacrifice were necessary, he was ready to make it. 

He lost the earthly crown but he gained a crown of righteous- 
ness. His Christian character has been such as to commend 
him for office in both church and state. He has been a leader 
among the noblemen of his country, a member of Provincial 
and National councils, a benefactor to indigent Christian young 
men seeking a college education, President of the National 
Christian Association and a Moderator of the General Assembly 





® Idem. ee 
10 The Rey. J. H. Orbison, accompanied by the author, called upon the Rajah 
in 1868. He was friendly and expressed his interest in the work of the Mission. 


168 


The Kapurthala Mission 


of the Presbyterian Church in India. His family is an honor 
to him, all of his sons holding important offices in the civil and 
military service; one lies among the dead on the battlefield in 
France. 

Other children of the State of Kapurthala are honorable 
members of the church. 

After many years, the Mission was permitted by the present 
enlightened ruler of Kapurthala to resume its work in the 
capital. 


169 


CHAPTER XV. 
Medical Missionary Work 


[‘ the original organization of the Mission at Lodiana, medi- 
cal work had no place as an evangelistic agency. The need 
of a physician among the members of the Mission staff was 
felt, notwithstanding the fact*that medical men were to be 
found among the English army surgeons, who were willing to 
render any aid possible, and that without expense to the Mission. 
Some of these men were earnest Christians, ready to show 
their sympathy in a very practical way. 

Mention has been made of several men in civil and military 
service, who had aided the missionaries in the opening up of 
their work at several stations. The fact that medical aid was 
practical in India seemed to meet the need of missionaries and 
their families and so medical missionaries were not yet regarded 
as necessary to complete the evangelistic forces in India. How- 
ever, the founders of the Lodiana Mission early realized the 
need of medicine to relieve the awful suffering among the 
people. The Rev. John Newton wrote of his early attempt to 
use medicine as a missionary auxiliary.* 


“It was my wish after finishing my theological course, to 
study medicine, and thus become doubly qualified for missionary 
service, but as the committee wished me to proceed to India with 
Mr. Wilson as soon as possible after my ordination, the idea 
of combining the practice of medicine with preaching had to be 
abandoned. Not knowing, however, how I should be situated 
with respect to medical advice, I procured a number of medical 
and surgical books, and a small number of surgical and dental 
instruments, with a view to any emergency that might arise: 
and during the voyage out, round the Cape, I endeavoured to 
obtain from these books as much knowledge, especially of medi- 
cine as was practicable. On reaching Calcutta, I obtained a good 


1 History of the A. P. Mission, pp. 37, 38. 





170 


Medical Missionary Work 


supply of medicines also. I was able, consequently, in the course 
of our journey up country, to treat a few sick natives with 
success, and so also a few mission employees soon after we 
reached Lodiana. It then happened that a Press Munshi became 
very ill, and after being treated by the native doctors, with no 
hope of recovery, he asked me to do something for him. As 
the case seemed otherwise hopeless, I thought it my duty to 
do what I could. By the good providence of God, my treat- 
ment was successful. The news of this soon spread abroad 
over the city, and the sick began to flock to my house—so that | 
soon found myself in the midst of a regular practice of medi- 
cine. Difficult cases, of course, I could not undertake; yet it 
was hard to persuade the natives that if I could cure some 
diseases, I could not cure all. 

“From an English surgeon at Lodiana, I did indeed get some 
instruction, but not enough to enable me to bear the responsi- 
bility which was gathering upon me. 

“There was hope of relief, however: for in the year 1842 
the Board sent out a regular physician, Dr. Willis Green, to 
take up the work. But unfortunately, after being at Lodiana 
only a few months, he came to the conclusion that the climate 
of India did not suit him; and so he went back to his home in 
Kentucky. His abandonment of the work was no small dis- 
appointment to me.” 


Soon after this incident, Mr. Newton was sent to Subathu, 
and there he was able to give up the practice of medicine. 

The Rev. Adolph Rudolph, a disciple of the great German 
evangelist, Father Gossner, who had been sent to India as a med- 
ical practitioner, now came to Lodiana. He had considerable 
experience, and went to work in a systematic way, building a 
small dispensary and employing a compounder to assist him. 

Another missionary, Rev. J. R. Campbell, who had studied 
medicine for awhile before he came to India, practiced medicine 
more or less at Saharanpur as long as he lived. 

The first regular physician connected with the Lodiana Mis- 
sion, after Dr. Willis Green, was John Newton, Jr., M. D., a 
graduate of the medical college in the University of Pennsyl- 
vania. He came to India, independent of the Board, in 1858, 


171 


Our Missions in India 


and became a member of the Mission in 1860. Some account 
of his work as a medical missionary at Kapurthala has already 
been given. After leaving the Kapurthala Mission he took 
charge of the leper asylum at Subathu. He there made a special 
study of leprosy. He demonstrated the great value of medical 
work as an auxiliary to village evangelistic work. 

The experience of the doctors, who were pioneers in the 
introduction of European medicines, into India, is graphically 
described by Dr. John Newton :— 


Within the dense ignorance of this people are imbedded the 
prejudices of three thousand years, whence it comes, that they 
look with distrust upon all medical science that is at variance 
with the precepts of Bokrat or Jalinu. A man may be unable 
to read or write, but none the less does he esteem himself com- 
petent to decide whether a disease is due to excssive heat, or to 
excessive cold—and whether the remedy should, in conse- 
quence, be cooling or heating, and if the Daktar Sahib persists 
in prescribing for a fever a remedy, which, according to all the 
canons of Grecian or Arabian art, should be heating, the veriest 
boor can see that the Sahib knows nothing of his business! And 
yet it is patent to all, that the man, who, for weeks, had been 
shivering with an inveterate ague, suddenly recovered within 
a day or two after he began to take quinine at the hospital. 
Moreover, other patients, who had entered the building, had 
from time to time, gone forth to declare themselves quite 
cured. Such being the case, the intelligent populace have deter- 
mined to secure such advantages as may be derived from 
Farangi (European) medicine, without yet running any un- 
necessary risks. Having exhausted all the resources of all the 
hakims (native doctors) in the town, and found them unavail- 
ing, they consent at length to try the Dispensary. By this time, 
if the patient be not, indeed, ‘in articulo mortis, his disease, in 
the vast majority of cases, has at least become obstinately 
chronic. But having received the medicine, distributed at the 
Dispensary, he prudently reserves to himself the right to use 
them as he thinks best. Guided either by his own judgment, or 
by the advice of a trusted hakim, he either changes the quantity, 
or else makes such alterations in the time and manner of taking 
the dose, as Hypochrites himself might approve. Then, if un- 


172 


Medical Missionary Work 


fortunately a cure does not promptly follow, the failure is pub- 
lished abroad to deter others, not from like manipulation of 
the doctor’s directions, but from trusting themselves in any 
way to his treatment. Such are some of the causes, which tend 
to deprive the Dispensary of its legitimate share of influence 
for good, on the minds of the people.”* 

Dr. Newton began his work at Kapurthala in a dispensary, but 
at Subathu, where he spent his life, he undertook a large 
itinerant work among the villages in the hills, and in the plains, 
during the cold weather. He always carried with him medicine 
and a few surgical implements to meet minor cases. He was a 
pioneer in medical work in the villages. He was also a true 
evangelist, and ever used his medical skill as an auxiliary to his 
spiritual endeavour. He spent a great deal of time in seeking 
for a cure for leprosy and at one time thought he had succeeded. 
Further experience revealed the insufficiency of his remedies. 
They would alleviate, but did not cure.” 

The conference of missionaries held in Lahore in 1862, to 
which reference was made in an earlier chapter, inaugurated 
a Medical Missionary Association, which has done much to 
further the work of evangelization through medical service. 
Indian men and women were now sent to the medical college 
established in Lahore and trained as assistants, compounders 
and dressers. The Mission dispensary, thus equipped, became 
not merely a benevolent institution, but a positive evangelistic 
agency. Competent catechists and bible women were in daily 
attendance at the dispensaries to converse with the people, who 
came for treatment or for medicine. Books and tracts and 
scripture portions were distributed in the languages read by 
the people. In this way many printed messages were carried 
into the villages of that particular district. The opportunity 
was also used to give valuable instruction in regard to diet and 
sanitation in the houses and villages. 

The dispensaries and improvised wards, the forerunner of 


2 The Foreign Missionary, 1863, p. 314. 
8 He was experimenting with the now famous chaulmugra oil. 


173 


Our Missions in India 


the Mission hospitals, obliged the employment of Indians who 
had little or no knowledge of the duties to be performed. This 
necessitated the giving of special lessons, so that every medical 
missionary had a private medical school. When later on medical 
schools and colleges were established, many of these helpers be- 
came students and received fuller training. 

In a later chapter, we shall have occasion to chronicle the 
progress made in introducing the science of the West. 


174 


CHAPTER XVI. 


Women’s Work for Women 


Tae thought of a special sphere for women, in connection 
with the foreign missionary work of the Presbyterian 
Church, was expressed by the fact that almost all of the pioneer 
missionaries were accompanied by wives. Nor does it appear 
that these wives regarded themselves merely as companions of 
their husbands, who would care for them in their home life, but 
also, by their presence and advice and sympathy, would have a 
share in their work. We have seen, in the early chapters of this 
narrative, how many of them had assumed the responsibility of 
managing girls’ schools and orphanages. 

The first school for girls, as already noted, was begun 
by Mrs. James Wilson at Subathu, and carried on by Mrs. 
Jamieson. Similar schools were undertaken by wives of mis- 
sionaries at Allahabad, Fattehgarh, Agra, Dehra, Saharanpur, 
Ambala, Jalandhur, Mainpuri and Kolhapur. 

At first the most important schools for girls were the orphan- 
ages. Owing to the frequency of famines in various parts of 
North India, tens of thousands of boys and girls were left 
homeless orphans. In these orphanages, whether for boys or 
girls, the wives of the missionaries were the mothers to the 
homeless children, and they bore a very large part of the labor 
and responsibility in the conduct of such schools. Here were 
trained the young women, who became the wives of catechists 
and ordained ministers and masters in the higher schools estab- 
lished later on. 

Facts like these must be remembered when we call the roll of 
the pioneer missionaries of our Presbyterian Church, or indeed 
the rolls of other churches, as well. 

Another form of service rendered by women in the earlier 


175 


Our Missions in India 


years of Missions in India, was the opening of schools for 
European and Eurasian girls. A considerable number of 
Europeans, besides the missionaries, had become stranded or 
domiciled in India. Many were in Government employ; others 
in business. All of them had families. The children of the 
well to do were sent home to England in early childhood to be 
cared for by relatives or to be placed in boarding schools. But 
the children of the poorer classes of Eurasians were dependent 
upon the Roman Catholic schools, which were often located in 
distant cities. 

It was therefore evident to all Protestants and especially 
to Protestant missionaries that suitable schools should be estab- 
lished for their children. It was for reasons like these that a 
school for this class was begun at Agra by Mrs. Fullerton. 
That school was a blessing to many families; and, although it 
was suddenly brought to a close by the ruthless violence of the 
mutineers, it was in a real sense the pioneer of its sister school, 
Woodstock, established in 1854 at Mussoorie. 

Many schools were also opened for non-Christian girls, and 
managed by Christian women, generally by the wives of the mis- 
sionaries. One of the earliest schools for non-Christians was 
established at Subathu, and in the cantonment bazar. It was 
begun by Mrs. Jamieson. It held on its way right through 
the mutiny, notwithstanding numerous panics “caused by re- 
marks made by ignorant and malignant persons.” Mrs. 
Blewitt, a Christian lady, who was staying for some time at 
Subathu, very kindly assisted in this work. 

At Saharanpur, Mrs. Calderwood was very successful in pro- 
moting female education. She had as many as fifteen schools, 
which were taught by Moslem and Hindu priests and pundits. 
They reported as many as 500 pupils on the rolls. 

The schools opened for girls at Lodiana by the missionary 
wives were taught by Christian teachers, the wives of catechists 
and Christian workers, native Christian women following the 
example of the wives of missionaries. In 1866, this work was 


176 


Women’s Work for Women 


strengthened by the advent of Miss J. M. Jerrom, an English 
lady sent to India by the Society for the Promotion of Female 
Education in the East. 

A new impulse had been given to the effort to reach women 
by the conference held in Lahore in 1862. Efforts were made 
to reach the wives and female relatives of the many students, 
or ex-students, of Mission schools. Zenana schools were begun 
in many places and thus a new era was begun in women’s work 
for women. The initial efforts to educate non-Christian girls 
were everywhere beset by many difficulties. There was the 
prejudice born of the caste system. The very touch of a Euro- 
pean or even Indian Christian was polluting. Then the sus-. 
picion, as to the motives of the missionaries, made the people 
unwilling to allow their girls to be taught by them. The same 
obstacles confronted the missionary ladies, who proposed to 
teach the women in their Zenanas. Still greater difficulties 
arose when it was proposed to teach the gospel stories. The 
jealousy of the Hindu and Muslim priests was at once aroused. 

Some of the ladies succeeded in gathering together a few girls 
of the poorer and outcast people and by offering them a reward 
for attendance, a few pennies, or a piece of colored cloth, some 
were kept in school until they could at least read and possibly 
write. Many were taught to sew and to make lace or to em- 
broider, as a part of their school work. 

The strongest incentive to further female education was made 
by the education of the men; so that from about 1860, and on- 
ward, the work of educating girls and young women in the 
Punjab by means of separate schools, usually in the women’s 
apartments, made a good deal of progress. 

This subject was well discussed at the conference of 1862. 
The following items are of special interest: 

_ The Rev. C. W. Forman, the great pioneer of education in 
the Punjab said: 


“IT think that those of us, who have the management of 
177 


Our Missions in India 


schools, should attempt to reach the females through our pupils. 
I myself have urged upon my pupils the duty of teaching their 
wives and sisters; but my success has not been great. I know, 
however, that one of my pupils has taught his sister to read.” 


Mr. Forman suggested a conference of European and Indian 
gentlemen to discuss the question of female education. He fur- 
ther said: 


“And why should not all the moral force of the English rulers 
be brought to bear on this subject? I know that education, be- 
gun in this way must of necessity be purely secular; but we 
would thus introduce the thin edge of the wedge, at least; and 
the way might be opened afterwards for giving religious instruc- 
tion also.””* 


Rev. J. L. Hauser of the Methodist Mission, told of a boy in 
his school thirteen years of age, who was teaching his wife at 
night all that he had learned during the day. 

Rev. Goloknath said : 


“We find it exceedingly difficult to persuade the people to 
send their daughters to our schools. If we wish to educate the 
females of respectable families, we must carry the work at once 
into the Zenanas. The work, however, will be easier, when a 
large part of the male population of the country have received 
a good education; as this will create in them a desire to have 
educated wives. They will then endeavor to persuade their 
fathers to send their daughters to school. Let us try to create 
this desire in the hearts of our young men, and show the 
utility of having well-educated wives.” 


The Rev. Levi Janvier said :* 

“It is proper to remark how vast the importance of this work 
of the communication of the Gospel to the women of India; and 
how great the calamity of their being inaccessible to the blessed 
message. It is not, merely, that this vast number of souls has 
as yet remained beyond the reach of the Gospel sound. This of 
itself were much. The Gospel is to be preached to every crea- 
ture, and here in this great multitude that have not heard it, and 





1 Report of the Punjab Mission Conference, 1862, p. 119. 
4 Report of the Punjab Mission Conference, 1862, p. 55. 


178 


Women’s Work for Women 


that, humanly speaking, cannot hear it. But it is much more 
than this. It is that the women of India have not heard what 
Jesus has done for them. It is the painful thought, that they 
have been going on in darkness, while it may be, that many of 
them, had they fully heard and understood the word, would 
have received it in the love of it; that while multitudes of men 
have heard the Gospel only to reject it, she, who was “last at 
the cross and first at the grave’ would have recognized her 
risen Lord. Who knows? None can tell. But when we do 
know that nations which perished in sin, would have repented, 
had they enjoyed the privileges that Jerusalem despised and 
rejected, we do not risk much in making such a supposition. 
Certainly when we consider the comparative susceptibility and 
tenderness of the female mind, its strength of affection, and its 
quickness to act, when conviction has taken place, especially 
when we remember to how large an extent the sex, that was first 
in the transgression has been first also in acknowledging and 
repenting of it, and in bringing forth fruits meet for repent- 
ance, and how much this is the case now in the world, we may 
well feel pained at heart, to think that the women of India have 
not at least had an opportunity of hearing the Gospel message. 
Nor is this all. We have to take into view woman’s influence in 
the family. Had the wives, the daughters, the sisters, of this 
non-Christian population been fully accessible to the voice of 
love and mercy, that sounds from calvary, who can tell what 
an influence they would have exerted on those around them.” 


This eloquent address of Rev. Levi Janvier, voiced the 
thought of all missionaries, men and women. Many devoted 
women, wives of the missionaries for the most part as yet, had 
accompanied their husbands in their tours among the villages 
and at the melas, used their opportunity to speak to the women 
who flocked around them, moved by curiosity to see the white 
women, to inspect their dresses and to hear them speaking their 
language. Much quiet work was done in this way. Prejudice 
was disarmed and the Christian faith was commended to the 
women. Among the lower classes, there was no barrier against 
their listening to men preaching, except the unwillingness of 
the priests and also of the men to permit women to be present 


179 


Our Missions in India 


in a promiscuous assembly. It was sometimes possible for the 
missionary to preach to crowds of women at the melas and in 
the courtyards of the low caste villages. 

For the higher caste women, the best method of approach 
was to visit them in their homes. This method is specially prac- 
ticable in the larger cities. Here Zenana schools were begun in 
which sewing and fancy embroidery work was taught along with 
the lesson. Each day some portion of scripture was read and 
a short prayer was offered. Later on, as we shall see, dispensa- 
ries and hospitals for women. and children were opened, with 
lady doctors and nurses in charge. 


180 


Ci AE i Raxgy tte 


Progress of Education in North India 


S we have seen, the Northwest Provinces had suffered the 

greatest devastation during the Sepoy mutiny. As soon 

as the way was cleared and the forces of the Missions were re- 

stored, the work of reconstruction was begun. The importance 

of Christian institutions appeared greater than ever, by reason 

of their absence, and in reconstruction they were established 
upon stronger foundations than before. 

The mutiny had done much to change the attitude of many 
Englishmen toward the missionary cause. The attempt to fix 
the blame of the uprising upon Christian Missions had signally 
failed. Many Christian men felt that the former attitude of the 
East India Company toward Mission work was wrong—some 
regarding the mutiny as a scourge upon their unchristian con- 
duct. The late H. Carre Tucker, Governor-General’s Agent 
and Commissioner of Benares, and afterwards Secretary of the 
Christian Vernacular Education Society for India, in a letter to 
the London Times, dated November 24th, 1858, wrote: 


“Where Government officials most boldly avowed their Chris- 
tianity, as in Peshawur, Lahore and Benares, there was the least 
apprehension. 

“Mr. Thomason (formerly Lieut. Governor) went further 
than Lord Dalhousie (late Governor General) and actually abol- 
ished every Government school, which any Missionary Society 
was prepared to take up, making over the schoolhouses to the 
Missions. I heard him make an excellent speech at Allahabad, 
to the effect that Government had kept up there a school of 
about 150 boys at great expense, but that, by transferring it 
to the American missionaries, double that number of boys were 
then receiving a better and a Christian education, without any 
charge to Government. As under the orders from England, a 
Christian education could not be given in the Government 


181 


Our Missions in India 


schools, I think that the British public will allow that Mr. 
Thomason and Lord Dalhousie were right in making way fora 
more perfect education than they themselves were at liberty 
to give. 

“An English education, no doubt, raises a native’s theoretical 
standard of truth and honesty; but apart from Christian influ- 
ences, it imparts no motive for acting up to that standard. On 
the contrary, by removing what little religious sanction pre- 
viously existed, it cast young India loose at the mercy of every 
gust of temptation. 

“As for the unmixed good of the traditionary policy, we need 
only turn to the mutiny as its great result. 

‘Tn conclusion, I will only add, that on my return to office in 


India, I shall, God helping me, continue to consider it my 


privilege, as a Christian man, as well as my bounden duty, to 
do all I can, in my private capacity to advance the spiritual as 
well as the intellectual and physical improvement of the natives. 
I deny the right of any Government to interfere with the judi- 
cious exercise of this liberty of private action, to do Christian 
things in a Christian way.” 

Encouraged by the sympathy and financial aid of European 
friends, the missionaries re-established the schools at all the 
stations, excepting Agra, which they had decided to abandon be- 
cause of financial stress due to the Civil War in America. 

In Farrukhabad, where the violence of the mutineers was 
greater than in almost any other city, the schools were reopened 
in 1858, and by June of 1859, they were reported to be more 
prosperous than ever before, some 500 pupils being under in- 
struction. Similar testimony has been given to the popularity 
of the Mission schools elsewhere. Many instances of the loy- 
alty of school boys are noted in the annals of the Missions at the 
time of the mutiny. They not infrequently brought food to the 
destitute Christian refugees, but also secured refuge for them, 
for weeks and even months. The following extract from the 
story of Hulas Roy, head master of the Mission school at Main- 
puri, illustrates this. 


“Tn the evening, I set off in the direction of the city, hoping 
182 


Progress of Education in North India - 


to find some of our school boys, who, I knew, would help us. 
I had neither hat nor shoes, nor indeed any clothes, except a 
small piece of cloth about my loins. The villagers had stripped 
us of everything on the first day of our flight. I had not gone 
far when I met Cheda, one of our pupils, who gave me a cloth to 
throw over my shoulders. Another soon joined us, who took 
the shoes off his own feet and gave them to me; a third gave 
me a pair of drawers and a fourth, a coat. Cheda now told me 
that his father had an old house in the city, in which he could 
conceal us, and that he would see to it that we should want for 
nothing, if we would put ourselves under his care. We were 
only too glad to do so, and at night, Cheda conducted. us to our 
place of concealment. It was a dismal old building, with dark 
damp cellars under it, which had not been occupied for many. 
months, save by bats and spiders, but it was so much the better 
suited, on that account for our purpose; it was a building which 
few would think of entering. Here we experienced the greatest 
kindness from the school boys, for, while they carefully con- 
cealed our hiding place from their own parents, they did not 
hesitate to make it known to their classmates. Dummy Singh 
and Kurassain, former pupils of the school, but now holding 
lucrative offices under government, also visited us; and one of 
them gave us a bedstead and the other bedding. For two months 
these kind friends watched over us and provided for our wants, 
even though they knew they did it at the peril of their lives. 

“Just after reaching the old house in the city, I asked one of 
the school boys to try to get me a bible. After searching among 
the ruins of the European houses, he found one, which was our 
constant companion during all our subsequent trials, and it was 
to us a never failing source of comfort. 

“With the return of the English, our troubles were at an 
end.’”* 


Mr. Fullerton also notes the fact that Muhinder Singh, who 
thus befriended Babu Hulas Roy and his family, received from 
the Government a village worth a thousand dollars a year, as a 
reward for his heroic conduct. Mr. Fullerton also noticed in his 
report how valuable this narrative is as showing the influence 
of Mission schools upon the pupils. 


1 Fullerton’s Letter in the Foreign Missionary, 1859, pp. 179, 180. 
183 


Our Missions in India 


“While other young men were swelling the ranks of the 
rebels, or joining bands of plunderers, who were swarming like 
the locusts of Egypt through all parts of the District, these 
pupils remained in their homes, and, when opportunity offered, 
imperilled their lives for the protection of their teachers and at 
no inconsiderable cost to themselves, ministered to the wants of 
himself and his family. Nor is this an isolated case; I have yet 
to hear of a pupil of one of our schools, or of any other Mission 
school, joining the rebels, or of his aiding them in any other 
way.” 

The popularity of the Missions among the people was 
attested in many ways. One was that, notwithstanding the fiery 
trial of the Christians, resulting in the death of many, the 
statistics for the decade showed that the number had been more 
than doubled. When Messrs. Scott and Fullerton were sent 
from Agra to rebuild the houses and to restore the church and 
the schools at Fattehgarh, they found nineteen adults there await- 
ing baptism, one of them a Brahmin. 

From this time forth, the educational work of Missions in 
India, entered upon a new era. Schools for both boys and girls 
and women in their zenanas were opened in many places. 

The report of the Farrukhabad Mission, for 1858-1859, 
makes mention of a Christian boys’ school with 37 pupils; a 
Christian girls’ school with 30 pupils; an English school in the 
cantonments with 20 pupils, and a village girls’ school having 
an average attendance of 15; a cantonment Bazar school for 
boys, with 20 scholars and three village schools with 68 pupils. 

At the Fattehgarh station (a part of the Farukhabad Mission ) 
there was the high school, already mentioned, which had been 
conducted for twenty years, under the superintendence of 
Messrs. Scott, McAuley, Rankin, Irving, Seeley, Ullmann, 
Campbell and A. O. Johnson. In addition to these there were 
bazar schools for boys with 86 pupils and a bazar school for girls 
with 50 pupils. 

This remarkable showing was due to the liberality of Mahara- 
jah Dulip Singh, the Sikh prince captured by the English during 


184 


Progress of Education in North India 


the last Sikh war. It was at Fattehgarh that he was baptized. 
When he became resident in Britain, he endowed some thirty 
schools in the Fattehgarh district. Ten of these schools are 
included in the above statement. 

At Mainpuri, the boys’ school, which was for a while discon- 
tinued, was re-established after the mutiny and placed under the 
care of Babu Hulas Roy. Here were 125 of his old pupils. 

The question of the education of the women of the higher 
classes was beset by the same difficulties as those already noticed 
in connection with the opening of such schools in the Punjab. 
Schools for boys had been in operation in Mainpuri for more 
than twenty years. At this juncture, Mrs. Wyckoff and her 


husband, the Rev. B. D. Wyckoff, were transferred to Mainpuri_— 


from Allahabad. Mrs. Wyckoff undertook an educational work 
among the women. She has recorded her experiences in such a 
pleasing manner we shall present it in her own words :— 


“A number of the high caste men of the city had been edu- 
cated in the Mission School; and when they heard that a new 
Padri Sahib had arrived, they came to call upon him. When 
they were taking their leave, I thought it would be a good oppor- 
tunity to put in a plea for the women of their household, and 
bravely asked if they would not allow them to be taught. I 
instinctively felt that my question was regarded as being in very 
bad form; but with a show of politeness they replied: ‘It is not 
our custom, and besides you would find it easier to teach cattle, 
as our women have no minds, and therefore cannot learn.’ I 
remarked that it is always safe to abandon bad customs for 
good ones, and that I was sure they would find that their women 
could learn, if they woud give them a chance. 

“An old man of the Brahmin class had accompanied them and 
overheard the conversation. He lingered behind, and after the 
rest had gone, he came and asked me if I really wished to see 
some of the women of the city, and, if so, he thought he could 
persuade some of his friends to let me visit their families. I 
told him to see what he could do, and to let me know the result. 
In a few days, he returned with the good news, that a number 
of women of high caste were waiting to see me. 

“After numerous windings through dirty narrow streets 


185 


Our Missions in India 


filled with barking dogs and nude and noisy children we at last 
reached our destination. Passing through the entrance of a 
house, built in oriental style, we encountered cows and buffaloes, 
which, according to native custom, are usually found tethered in 
the front room of their dwellings. The next door opened into 
a courtyard. Here were about twenty women and children 
anxiously awaiting our arrival. Never having seen a white face 
before, they were thoroughly frightened. The women quickly 
drew their veils over their faces, and some of the poor things 
trembled like aspen leaves. I began talking to those near me 
about their children and-they soon lost their timidity, and began 
drawing closer to me that they might the better examine my 
white skin, and strange clothing. They now began asking me 
questions about myself, whether I was married or not, how 
many children I had, why I did not wear jewelry, &c., &c. 
Many of the women were profusely decorated with gold and 
silver ornaments, and I afterwards learned that among the 
Hindus a husband’s love for his wife is estimated by the amount 
of jewelry he gives her. After awhile, when their fear of me 
had entirely vanished, I asked them the cause of it. They 
replied that the men‘had told them that my only object in coming 
was to make Christians of them, and to take them to a foreign 
country. I explained to them the impossibility of my doing 
either and said that I hoped they would never be afraid of me 
again. Having been in India so short a time, I had not yet 
learned the rules of native etiquette, so I said, ‘I must now go 
home’ instead of saying ‘If you will allow me, I will go.’ They 
no doubt pitied me for my ignorance, but most kindly urged me 
to stay. Two of the women then went into a room, and brought 
out trays of nuts and raisins, and various kinds of sweets, which 
they said I was to take for my children; and then I was gener- 
ously sprinkled with rose water and showered with rose leaves. 
Finally, after making me promise to come very soon again, they 
consented to let me go. 

“As I went out I saw a young man of high caste standing 
near the door. I asked him if he had any work to do. ‘No 
your honour,’ he replied, ‘I have none.’ Then I said ‘Come to 
my house tomorrow morning, and I will give you some slates 
and books, and we will have a school here for these women 
and girls; and for every five scholars you have, you will get 
one rupee a month (nearly fifty cents). 


186 


Progress of Education in North India 


“He did as I said, and after two or three days I went over 
to see how the school was getting on. I found ten little girls 
present, but no women. When they heard that I had come, they 
came flocking in. After the usual salutations and inquiries in 
regard to health, I asked why none of them came to school, and 
explained to them the importance of learning to read. There 
were many excuses made and reasons given why they could not 
learn, but when I told the widows that they might in time be- 
come teachers if they would learn, they at once concluded to do 
so; as the prospect of being able to support themselves strongly 
appealed to them. 

“The news that a school had been opened for women and 
girls rapidly spread over the city. The majority of the people 
laughed at the idea, while a few said it might be a good thing. 
Before long requests that similar schools might be opened in 
different parts of the city were brought to me. I replied that if, 
after investigation, the prospect for a school were favorable, I 
would open one. In the course of a few months there were six 
flourishing schools for women and girls in various parts of the 
Civ 

“Tt was not long before similar schools "were in demand in 
neighboring villages. My hands were already pretty full, but 
the delegates for the villages were so earnest in their entreaties, 
that I concluded to at least visit them. These visits resulted in 
the opening of schools in four of the larger villages, within a 
radius of two to five miles from the Mission house, with an 
average of fifteen to twenty-five women and girls in each school. 

“T now employed a native Christian woman to assist me in the 
work. This would have been impossible at first owing to the 
prejudice of the people against native Christians. This also 
made me hesitate at first, to introduce the bible into the schools, 
although I regularly taught the truths to the pupils. Pretty 
soon the teachers began asking for it. I gave them copies of 
the Gospels bound separately, and soon found, from the ques- 
tions-asked, that some of them were reading the Word with 
much interest. 

“The schools were now in as good working order as one could 
expect, considering the kind of teachers I was obliged to employ. 
Every Saturday they came to me for instruction in the art of 
teaching, but I well knew that their hearts were not in their 
work, and that they did it merely for the little pay they got for 
it. I applied to the Government for a grant-in-aid for the 


187 


Our Missions in India 


schools, and also for a training school for teachers, which I was 
about to open. 

“There were some bright women in the schools, who with 
special training might become good teachers, and they would not 
have the same prejudice against teaching their own sex as the 
present teachers had. I received the grant-in-aid from the 
Government, and opened the training school with about twelve 
scholars.” 


The reader of this interesting experience will understand that 
this remarkable success was only won by years of persistent 
effort, often incurring daily excursions into the city, or village, 
during the hottest season of the year. Her schools once num- 
bered fifteen. They marked an era in the lives of the women in 
Mainpuri. Such too has been the experience of many other 
consecrated women, who have given their lives to the cause of 
the education of India’s womanhood. 

The progress of education in Mission schools in the North- 
west Provinces and the Punjab, for the decade 1851-1861, the 
period of the mutiny, was very remarkable. Notwithstanding 
the interruption of the work in many places, statistics show that 
whereas in 1851 there were 5,652 boy’s in attendance at Mission 
schools, there were 10,940 in 1861. Again in 1851 there were 
only 417 girls in school, but at the end of the decade the number 
was 1508. The whole Indian Christian population for these 
two Provinces was 2,032 in 1851: ten years later the number 
was 5,901," 


2 Dr. Mullins in The Friend of India for March, 1863. Statistical Tables of 
Missions in India, 1861. 





188 - 


CHEE Ra LUT 


Help in Time of Need 


Vii with the exigencies of Civil War in the United 
States of America, and the consequent depreciation of 
the paper currency, the burden of responsibility for the support 
of the Missions in India became very heavy. However, English 
friends in India came forward and volunteered generous con- 
tributions for the support of educational and charitable institu-. 
tions. Subscription lists were circulated in all the principal 
stations, which resulted in gifts amounting to $32,245 in gold. 
This was exclusive of $13,315 contributed by the Rajah of 
Kapurthala and his brothers for the work at Kapurthala and 
Jalandhar city. Among the contributors were Sir John Law- 
rence, Sir Robert Montgomery, Sir Donald McLeod, Sir Her- 
bert Edwards, K. C. B., Lady Edwards, General E. Lake, Gen- 
eral McLagan, Colonel C. B. Taylor, Major Hutcheson, Baden- 
Powel, Esq., Major Anderson, E. L. Brandreth, Esq. and “A. 
C. S,” a man who for nineteen years contributed fifty dollars 
monthly. The special objects towards which these gifts were 
contributed were the schools, famine relief, the asylums for the 
poor and the lepers, orphanages and the Lodiana Mission Press. 
The largest contributions were for “general purposes” of the 
Mission. All these contributions were made by friends in the 
Punjab alone. We have already told of the generous support 
given for the Mission work in the Northwest Provinces, but no 
record of these gifts is now extant. No doubt the special inter- 
est shown by English men and women in the Punjab was also 
manifested by English people in that field also. 

It is a real pleasure to record the sympathy of Europeans and 
many Indian friends also, shown by their readiness to aid in the 
enlightening and civilizing endeavor of the missionaries in 


189 


Our Missions in India 


India. Much valuable aid was given in other ways. Doctors 
rarely ever consented to receive remuneration from mission- 
aries or their families. Advice and aid in the acquisition of 
property for mission purposes was given gratuitously. Civil 
engineers frequently gave most valuable help in planning build- 
ings, sometimes superintending the construction of them. Many 
too, in these early days, were regular in attendance upon divine 
service on the Lord’s Day, and not infrequently were present 
at house to house Bible readings and prayer meetings. They 
mingled their prayers with those of the missionaries; and to 
them belongs the honor of taking part in the great work of 
evangelizing the people of India. 

Men there were who not only were indifferent to the mission- 
ary work, but were often strongly antagonistic. Of some of these 
mention has already been made; but it must not be supposed 
that they represented the great body of earnest Christian people 
in Britain, who inaugurated and have continued to support the 
missionary cause in India and elsewhere. 

We have now arrived at a period, when, at the close of the 
Civil War in America, large reinforcements came to the help 
of the men and women, who had been carrying heavy burdens 
during the five years of warfare in the homeland. 

It was in the closing days of 1864 that Rev. Samuel H. 
Kellogg and Rev. Joseph H. Myers, with their wives, sailed 
from Boston for Calcutta. A year later, Rev. James Alexander 
and Mrs. Alexander sailed for India. Rev. S. H. Kellogg and 
Rev. J. M. Alexander were sent to the Northwest Provinces ; 
Mr. Kellogg being appointed to Farrukhabad and Mr. Alex- 
ander to Allahabad. The Rev. Mr. Myers and Mrs. Myers 
were sent to Lodiana. The coming of these strong young men 
and their gifted wives, was most timely. 

The third Synod of India met in Ambala in November, 1865. 
Of the members present at this Synod, one had been in India 
thirty-one years ; one twenty-seven years ; two twenty-six years; 
one twenty-five years; one twenty-two years; one seventeen 


190 


Help in Time of Need 


years and the remaining members from fifteen years to a few 
months. Twelve churches were represented in the Synod. 

Although the Indian ministers, catechists, teachers and col- 
porteurs now numbered one hundred and twenty, the burden of 
the churches and the evangelistic work and the management of 
the schools and orphanages bore very heavily upon this small 
band of workers. Six of these veterans had passed the limit 
of the average working life of a missionary in India, which was 

about twenty years. Two years later two ministers were lost 
to the service: Rev. J. L. Scott and his family left India owing 
to failure of health; and the Rev. Ishwari Das,” lately appointed 
to take full charge of the Fattehpur station, fell a victim of 
disease. | 

A strong appeal for reinforcements was sent from the Synod 
of India, at the meeting above mentioned, addressed to the 
theological seminaries at Princeton and Allegheny in America. 

In response to this call, four missionaries sailed from Boston 
on the 18th of October, 1867: the Rev. Elwood Morris Wherry 
and Mrs. Wherry, the Rev. Charles Beatty Newton and the 
Rev. Francis Heyl. The good ship Zephyr, after an uneventful 
voyage of five months and two days, arrived in Calcutta on 
March 20, 1868. 

Mr. Wherry and his wife were appointed to Rawul Pindi 
in the Punjab; Mr. Newton to Lahore and Mr. Heyl to Main- 
puri. During the same years Mrs. Walsh and two daughters 
sailed for India. In November, 1867, Rev. J. F. Ullmann re- 
turned to India from England and was stationed at Far- 
rukhabad. 

Encouraged by these accessions to the missionary force, Rev. 





1 Ishwari Das was one of the orphan children made over to the Rev. Rats, Vaan 
Wilson by Dr. Madden at Fattehpur. He was associated with the Christian village 
at Rakha for most of his life. He accompanied Mr. Wilson to America, and spent 
some time in that country. He was the author of several books, for one of 
which, his Lectures on Theology, he received the prize offered by a learned Bengal 
civilian for the best work on Theology. He also took the prize offered for the 
best essay on French Education. In every way Ishwari Das sought to be 
useful to his own people, and was in consequence greatly loved and respected 
by his countrymen.? 


2 Mrs. Holcomb in History of A. P. Mission, p. 133. 
191 


Our Missions in India 


C. W. Forman and the Rev. J. H. Orbison ventured to take 
their wives and families to America for a well-earned furlough. 
In the North India Mission, the Rev. B. D. Wyckoff was 
obliged to take his family to America, on account of ill health. 
The Rev. Theodore S. Wyncoop came out the same year. He 
was stationed in Allahabad. 

Thus we see how it was that, notwithstanding substantial 
reinforcements, the Missions were still practically marking time. 
The accessions merely availed to fill up the gaps caused by disease 
and death. If all those remaining should continue in life and 
health, the plans then being carried out might eventuate in sub- 
stantial success. 

This was the situation at the beginning of the year 1869. 
During the course of this year serious epidemics of cholera and 
malarial fever broke out in the early summer and spread over 
North India and the Punjab with terrible mortality. The 
country had scarcely recovered from the devastation caused by 
_the famine of 1866. Food was still selling at a high price and 
the poor were maintaining a bare existence, many families 
having scarcely one full meal a day and that of the poorest 
quality. Under such conditions, millions fell victims to disease. 
The vast majority had no medical help whatever. Even in the 
native Christian communities, many deaths were reported in 
spite of medical treatment. A number of deaths occurred in 
missionary families. 


“Parents are yet weeping for their children because they are 
not; widows and orphans are still mourning the loss of husbands 
and fathers; and the whole Mission, afflicted with them in their 
affliction, feel saddened and weakened by the removal of loved 
and honoured fellow-workers from their posts of labour and 
usefulness.’’* 


The most serious calamity that befell the Missions at this 
time was the sudden death of three of the strongest men in the 
Lodiana Mission. The Rev. J. H. Orbison, who had just re- 
bile Lodiana Mission Report, 1869. 


192 


Help in Time of Need ; 
turned to America with his wife and children, seemingly strong 
and in the prime of life, suddenly died. He had rendered nine- 
teen years of service in the mission field. 

Soon after this sad event, the Rev. Alexander Henry, prin- 
ciptal of the Mission college in Lahore, after six years’ service 
was stricken down by Asiatic cholera. A few months later, 
the Rev. Joseph H. Myers died at Lodiana, a victim of malaria 
and dysentery. Thus three stations were bereft of their strong 
men. To add to this depletion of missionary forces, two of 
the older missionaries, the Rev. John Newton, Sr. and the Rev. 
William Calderwood were obliged to go on furlough on account 
of the illness of their wives. 

As a result of this reduction of the Mission force, Rawul 
Pindi was left with a young man in charge, who had scarcely 
a single year’s experience in the work. Lahore had lost the 
principal of the college and high school, and was soon to lose 
its senior missionary, leaving two young men in charge. At 
Lodiana the situation was no less grave. Rev. Mr. Bergen was 
in America on furlough and Mr. Rudolph was in ill health and 
had been ordered to go home on long furlough. He was to 
leave early in the year and had expected Mr. Myers to take 
charge of the Press. Mr. Myers’ death seemed to paralyze the 
work of the station, especially as, by an unfortunate accident, 
Mrs. Myers was incapacitated for service in the girls’ orphan- 
age for months to come. 

At Saharanpur, Mr. Calderwood’s absence on furlough would 
leave no American missionary to take charge of the boys’ 
orphanage and the boys’ high school in the city. 

In the presence of such serious depletion, the only prospec- 
tive help from America was the possible return of Rev. Mr. 
Forman to Lahore, and of Mr. Bergen with Mrs. Bergen to 
Lodiana. The Rev. Reese Thackwell was also expected to re- 
turn within the next year. Notwithstanding these prospective 
accessions, the problem of making satisfactory adjustment of 
missionary forces, so as to meet all the requirements of the va- 


193 


Our Missions in India 


rious institutions, was beset with serious difficulties. After long 
discussion the following disposition of the members of the 
Mission staff was made: 

The Rev. E. M. Wherry was transferred from Rawul Pindi 
to Lodiana to take charge of the Press; Mr. Thackwell to take 
his place on arrival, at Rawul Pindi. The Rev. C. W. Forman 
was appointed principal of the college and superintendent of the 
Rang Mahal high school and its branches in Lahore. The Rev. 
W. J. P. Morrison and Miss Morrison were transferred from 
Lahore to Ambala. The Rev. Alexander Peebles Kelso, who 
came out to India from America with Mr. Forman, was ap- 
pointed to take charge of the educational work at Saharanpur. 

The retirement of Miss C. L. Beatty from the Christian girls’ 
school at Dehra Dun was a serious loss to the school and to the 
cause of the education of women in India. Her death occurred 
a few weeks after her arrival at home in America.* 

The Rev. David Herron and his wife took charge of the girls’ 
school. 

The most serious loss to the cause of education was the neces- 
sity for suspending the Mission college at Lahore for want of 
men to carry it on efficiently. Sixteen years later it was again 
reopened. Of this, notice will be taken in a later chapter. 





4 The following notice of Miss Beatty’s work appeared in the Annual Report 
of the Lodiana Mission for 1870, pp. 24-25: 

‘*Miss Beatty joined the Dehra Girls’ School in the spring of 1863. She 
then took charge of the Educational Department and continued in charge of it 
till the end of that year, when on Mr. Herron’s leaving the country, after the death 
of Mrs. Herron, the entire charge of the school then numbering 44 pupils, was 
committed to her. The charge was a weighty and responsible one: but she 
proved herself fully equal to it. Her experience as a teacher, her decision of 
character, and her administrative ability fitted her in no common degree for the 
work. Her heart was in it, and she gave herself wholly to it. She lived in the 
same house and sat at the same table with the children, and had them under 
her eye and influence continually. Their progress in learning, their cultivated 
manners, their prompt obedience and their order and good conduct were proofs 
of her ability and devotion that all could see, and evidence of a success which 
is seldom attained in so short a time. . .. There are many in this land who 
‘arise up and call her blessed.’ ” 


194 


CHAP TEROXTX: 


Theological Education 


| the early days of Missions in India, it was natural that 
almost every convert became a prospective candidate for the 
work of teaching and preaching. In order to give the neces- 
sary training, some one at each principal station would under- 
take to train these candidates, giving some kind of systematic 
instruction in bible knowledge. To this he would add a knowl- 
edge of the creed, the church order and the doctrine and prac- 
tice of his denomination. This laudable effort involved a great 
deal of labor, not to say inconvenience. The many and varied 
duties of his calling and his forced absence from home, con- 
sumed so much of his time as to oblige him frequently to leave 
the teaching in abeyance. In consequence both teacher and 
pupil were discouraged by the slow progress made. Neverthe- 
less patience and perseverance were rewarded by the growth 
and efficiency of the Indian workers. It was such effort as 
this that enabled a number of young men to prepare themselves 
for the work of the ministry. Among these were the Rev. 
Goloknath, Rev. Guru Das Moitra, Rev. Kali Charan Chatter- 
jee, Rev. Jogandra Chandra Bose, Rev. William Basten, Rev. 
Puran Chand Uppal, Rev. Kanwar Sain, Rev. T. W. J. Wylie, 
Rev. Gilbert McMasters, Rev. Ishwari Das, Rev. Gopinath 
Nandi, Rev. J. J. Caleb, Rev. Pundit Mohun Lal and the Rev. 
Nabi Bakhsh. 

Now that candidates for the ministry increased, the need for 
a theological school became imperative. 

In the year 1870, effort was made by the Lodiana Mission to 
secure the establishment of a theological seminary under the 
auspices of the Synod of India. The Synod met in Allahabad 
in November, 1871. The proposal to establish a theological 


195 


Our Missions in India 


school was taken up and after some discussion it was decided to 
open such a school in Allahabad, early in the following year. 
The Rev. Augustus Brodhead and the Rev. Theodore S. Wyn- 
koop were appointed to take charge of this work. A canvass 
of the Presbyteries and Missions disclosed the fact that 
twenty-five candidates for the ministry were prepared to attend 
the theological school. The school was opened on the 15th of 
April, 1872. After an address, Dr. Brodhead, the acting prin- 
cipal, formally declared the school to be open. 

The Rev. T. S. Wynkoop was chosen secretary of the faculty 
and authorized to act as Librarian. Additional instructors were 
appointed. The subjects to be taught, as prescribed by the 
Synod, were Bible Geography, Biblical History, Jewish An- 
tiquities, Systematic Theology, including the Sacraments, Chris- 
ian Economics, Church order and the Evangelistic and Pastoral 
work of the Church. The instructors were expected to give 
lectures for short periods of two or three months each on 
special subjects. The Rev. Dr. J. H. Morrison gave a series of 
lectures on Muhammedanism and Muhammedan Controversy. 
The Rev. Kali Charan Chatterji lectured on the Evidence of 
Christianity. The Rev. J. J. Caleb gave lectures on the Con- 
fession of Faith. Other instructors taught the Urdu and Hindi 
languages. 

During the winter vacation, the Rev. Samuel H. Kellogg, 
D. D. returned from America and took his place as principal of 
the seminary. A suitable compound, separate from the Jumna 
Mission premises, was enclosed and thirteen houses were erected 
for student accommodation. 

The first session of study had been sufficient to determine the 
limitations of the students, so that when the second session began 
only sixteen names were entered on the roll, of which three were 
new. This lapse of twelve names was not entirely due to the 
unfitness of the candidates, but in part to the expense of travel 
to and fro, and the fact that one year’s course was all that was 
necessary for certain men already advanced in years. 


196 


Theological Education 


During the second session, two important changes were found 
to be necessary. The first was that the plan for non-resident 
instructors had to be given up, because of the distance, long 
journeys having to be made in the intense heat of an Indian 
summer, and the consequent menace to health and life. The 
second change made was in the interest of the health and life 
of the resident professors: the change of the time of opening the 
session in April, the beginning of the hot season. It was deter- 
mined to open the sessions thereafter in October and let the 
school run throughout the cold season. These changes were 
approved by the Synod. The faculty now consisted of the 
following teachers: the Rev. Samuel H. Kellogg, D.D. principal; . 
the Rev. Dr. Augustus Brodhead, the Rev. Theodore S. Wyn- 
koop and the Rev. J. J. Caleb. 

The third session of the seminary opened October 15th, 1874. 
The attendance was now found to be only thirteen, due no doubt 
to the difficulty of parting with the services of the students 
during the touring season among the villages. The class com- 
pleted the course of study toward the end of the winter session, 
but before the final examination could be taken, an epidemic of 
cholera in the city obliged the dismissal of the students to their 
homes. Certificates were given to those who had completed a 
three year course of study. Most of these were licensed by 
their Presbyteries to preach, and some of them were ordained 
as pastors or evangelists. 

Owing to the paucity of candidates for the ministry, the Synod 
ruled that, unless as many as twelve students could be assem- 
bled, the seminary should be temporarily closed. The required 
number of students not being available, the seminary was not 
reopened. One cannot but question the wisdom of this course. 
The candidates available had to be taught by individuals in pre- 
seminary days, which meant either very defective training, or, 
if effective, it was done at a great expense of brain and nerve 
by the individual missionaries with whom the student labored. 

The apparent failure of this enterprise, was in no sense due 


197 


Our Missions in India 


to failure on the part of the honored men who served as 
professors and instructors in the seminary. It was due remotely 
to the want of educational facilities in the churches and missions. 
The constituency was spiritually weak. Christian parents were 
more ambitious to secure lucrative posts for their sons in secu- 
lar employment than to see them trained for the spiritual work 
of the church. The theological seminary was suspended for 
several years. The work done had not been in vain. It had 
produced some strong men for the pastorate and evangelistic 
work, It had also accentuated the need of a thoroughly equipped 
Indian ministry and the possibility of an educated pastorate had 
been demonstrated. 


198 


(Clabes ed MO OG. 


The Kolhapur Mission 


OLHAPUR is a native principality, which occupies a 

territory of about 8,000 square miles, in what is known 
as the southern Maratha Country. The population numbers 
about four millions, being Hindus of all casts, Muhammedans 
and outcastes. 

In the year 1852, the American Board of Commissioners of 
Foreign Missions, sent the Rev. Royal Gould Wilder to begin 
missionary work in the city of Kolhapur, the capital of the state 
of the same name. Here, as we have frequently noted before, 
the key to the hearts of the people was the school. Mr. Wilder 
established a school for boys, while Mrs. Wilder opened a 
school for girls. The Royal family was friendly toward them 
and approved of their plans for educating the people. The 
schools were conducted after the manner of the Mission schools 
of that day. Most of the teachers were non-Christians. Chris- 
tian school readers were used, but bible lessons were taught by 
the missionary in charge. 

Some years later, the American board, being dissatisfied with 
the paucity of conversions in India, sent their secretary, Rev. 
R. Anderson to visit the various stations occupied by their 
missionaries, with a view to a possible change of policy and a 
more aggressive method of evangelism. As a result of Dr. 
Anderson’s. study and report, it was determined to close all 
schools, excepting those needed for Christian children and those 
having Christian teachers. 

This radical change of policy was not approved by some of 
the missionaries. Among these was Mr. Wilder, who wrote a 
learned volume as a protest against the somewhat autocratic 
ruling of his secretary and the board. 


199 


Our Missions in India 


Mr. Wilder appealed to the home church, through the pru- 
dential committee, and secured permission to re-open the schools 
at Kolhapur. The old teachers and most of the scholars re- 
turned. Among the pupils was a nephew of the Maharajah and 
three others from the palace. A site was purchased for a church 
and a building was erected. Mr. Wilder’s health gave way 
under the great stress of the work. By the advice of his 
physician he and his wife sailed from Bombay for America 
the day after the mutiny of the native army broke out, although 
they did not learn this fact until some weeks later. Their 
European neighbors in Kolhapur were killed and three English 
officers were murdered in their homes. 

The rest of the Europeans took refuge with the Resident, 
who was guarded by a regiment which did not mutiny. Later 
the mutineers were overcome and nearly all slain, the leaders 
being blown from cannons located on the Mission compound.* 

During Mr. Wilder’s absence the Kolhapur Mission was 
closed out, and the church was sold to some Muhammadans, 
who converted it into a Mosque. 

The result of Mr. Wilder’s controversy with his Board was 
the severance of his connection with it. Personal friends in 
his Presbytery undertook to support him and his family in an 
Independent Mission. They went back to Kolhapur in 1861. 
Through the favor of the Maharajah, Mr. Wilder secured 
property adjoining the old church and in spite of the efforts of 
the Muslims, who protested against his building so near them, 
he erected new buildings for church and school. He had pro- 
tested to Sir Bartle Frere, the Governor of Bombay, against 
the conduct of the Resident of Kolhapur, who would do nothing 
to replace his property which had been sold in his absence and 
for which he held a deed. The Governor of Bombay compen- 
sated him for all his losses. 

For ten years Mr. Wilder carried on his Independent Mission 
work. 


1 Western India News, Vol. I1., No. 3. 
200 


The Kolhapur Mission 


“He took a prominent part in the agitation carried on for 
reform in the Indian educational system and in memorializing 
Government to establish the present educational system. Ina 
letter from Sir Bartle Frere to Mr. Wilder, which was later 
published in the Missionary Review, it was stated that Mr. 
Wilder had done more for the existing system of education in 
the Bombay Presidency than any other person.’ 


During these ten years, 3,300 pupils were in attendance in 
the schools under the influence of Mr. and Mrs. Wilder. Of 
these 500 were girls. Mr. Wilder preached in 2,165 villages 
and left a bible or a gospel in each village. 


“Previous to 1869, thirty-two adults and nineteen children 
had been received into the Kolhapur Church. In 1870 there 
were twenty-one communicant members, and six baptized 
children.” 


The nominal adherents were enough to reconcile these diver- 
gent reports. 

The city of Kolhapur then had a population of about 45,000. 
The ruling family was descended from the great Shivaji, the 
founder of the Maratha Kingdom. Kolhapur was an ideal 
centre for a new Mission. The Maratha Brahmins were the 
strongest element in the population. Along with them many 
people representing other classes—Khatris, Vaish, Sudras, Mus- 
lims and depressed classes, were to be found in the capital city. 
The gospel message, if once accepted here would naturally 
spread out through family relationships into the outlying towns 
and villages. 

Years of faithful service in city and village resulted in 
removing much of the prejudice against Christian Missions in 
many Hindu communities. Hundreds of young men _ had 
entered the schools, and gone forth into the world as living 
witnesses, testifying to the pure lives and the kindly helpfulness 
of the missionaries. But the field was too great to be cared for 
without a larger staff and the means of financing the extension 


2 Western India News, Vol. IV. 
201 


Our Missions in India 


of the work. As in all such Independent Missions, the limita- 
tions of age emphasized the necessity of making arrangements 
for the continuance of the work in the future. 

Wherefore Mr. Wilder approached the secretaries of the 
American Presbyterian Board in New York, with a view to 
make over to them the Kolhapur Mission. In the year 1870 
the Mission was placed under the care of that Board and 
henceforth was to be known as “The American Presbyterian 
Mission in Western India.” 

Toward the close of 1870, the Rev. Galen W. Seiler was sent 
to Kolhapur to be associated with Dr. Wilder. In December, 
1872, the Rev. William Pratt Barker and, Mrs. Barker, the 
Rev. James Johnson Hull, Rev. Joseph Patterson Graham and 
Miss Mary Bunnell joined the Mission. Miss Bunnell soon 
after was married to Mr. Graham. 

Mr. Barker had been an experienced missionary of the 
American Board at Ahmadnugger, who, after ten years’ service, 
was obliged to resign his place because of ill health. After a 
few years in America, he seemed to have fully regained his 
health, when he applied to be sent to India under the Presby- 
terian Board. In January, 1873, he was sent to Ratnagiri to 
open a new station there. 

Ratnagiri is a city on the seacoast, 125 miles south of Bom- 
bay. It has a population of 12,000, of which about one-third 
are Muhammadans. The main source of wealth is fish, oysters 
and mussels. The cocoanut trees furnish a means of livelihood 
to many people. 

Mr. and Mrs. Barker were obliged to return to America after 
three years’ service, with no hope of return. Their place was 
filled by Rev. Galen Wilkins Seiler, transferred from Kolhapur. 

In 1875, the veteran Missionaries Dr. and Mrs. Wilder were 
obliged to retire from the Mission work, which they had loved 
so well and served so faithfully. On arrival in America, Dr. 
Wilder founded the The Missionary Review of the World, 


202 


The Kolhapur Mission 


which has become one of the most important Missionary 
magazines in the world.* 

Miss Annie McGinnis arrived from America in December, 
1874, and was married to Rev. Mr. Hull. After Mrs. Wilder’s 
departure for America, Mrs. Hull took charge of the girls’ 
school in Kolhapur. The Mission was further strengthened 
by the arrival of the Rev. Joseph Milliken Goheen and Mrs. 
Goheen, who were appointed to Kolhapur. 

Mrs. Goheen was in very delicate health when she arrived 
in India and could do but little beyond setting before the 
Indians the example of a true Christian. After a wearysome 
illness she entered into rest on January 17, 1878. | 

Miss Amanda B. McGinnis arrived in Kolhapur December, 
1876. She was appointed to assist Mrs. Hull in the Kolhapur 
girls’ school, where she taught until May, 1879, when she be- 
came the wife of Rev. J. M. Goheen. 

Panhala, a small town of 3,000 inhabitants, is situated twelve 
miles north of Kolhapur. It is the site of a large fortress built 
upon a spur of the mountain. 

The Mission occupied this town at first as a sanitarium. It 
is some 3,000 feet above the sea. In 1875, it was made a 
Mission station and ever since has been regularly occupied. 
The Rev. J. P. Graham and his wife were the pioneer mission- 
aries. 

Later on a new station was occupied at Sangli, a city of 
15,000 inhabitants situated in a fertile plain 30 miles east of 
Kolhapur. This was a strong Brahmin town, but permission 
was given to build Mission houses on premises near the city. 

In January, 1879, the Rev. George H. Ferris and Mrs. Ferris 
joined the Mission. In the same year Mr. Graham was trans- 
ferred from Panhala to Ratnagiri. He had gathered a Chris- 





3 Dr. Wilder’s literary work in Indian was considerable. He wrote in Marathi 
Scientific Errors of Hinduism; a Commentary on Matthew and Luke, as a Theo- 
logical class book. He wrote a work on Arithmetic, and translated into Marathi 
the following books: Jane, the Young Cottager, The Shepherd of Salisbury Plain, 
The School Boy and Theological Class Book. All these were published by the 
Bombay Book and Tract Society. 


203 


Our Missions in India 


tian community of several families and a church of a dozen or 
more members. Mr. and Mrs. Ferris, after the rainy season in 
1880 were sent to Panhala. 

In December, 1880, Miss Esther E. Patton arrived from 
America and went to Kolhapur. Soon after, she was sent to 
Panhala, where she engaged in teaching and in visiting the 
women in the district. 

Kolhapur was again strengthened by the arrival from America 
of the Rev. L. B. Telford and.his wife. In 1879 Mr. Hull’s 
health failing, he returned to America. He had secured the 
respect and affection of the people, who greatly sorrowed be- 
cause they should see his face no more. He died in March, 
1881. Mrs. Hull returned to Kolhapur with her children in 
December of the same year, and resumed her work in the 
Kolhapur girls’ school. 

The educational work at Kolhapur had advanced very con- 
siderably. In addition to Mrs. Wilder’s girls’ school for high 
and low caste girls, there were now two girls’ schools and a 
Christian school for boys and girls. An English high school 
was started after Mr. Seiler’s arrival in 1870, which was 
attended for awhile by nearly 50 students. Afterwards, on the 
making of a rule requiring attendance at the Sunday preaching 
service, the numbers dwindled down to 15. In February, 1875 
the school was suspended. 

In the report of 1884, it was stated that there were in all 
12 boys’ schools and five girls’ schools in the Mission, in all of 
which were taught the Lord’s Prayer, the Ten Commandments, 
Elementary and Shorter Catechism, the Summary of Christian 
Doctrine, and Bible portions. A night school for teaching 
English was conducted in Kolhapur. Since the Mission began 
up to 1884, nearly 4,000 boys and girls had been taught in 
the English and vernacular schools, the large majority of whom 
were of the Maratha caste. Several high and low caste pupils 
had been baptized and many of all classes were made more 


204 


The Kolhapur Mission 


liberal minded by long attendance in these schools. The total 
number in attendance in 1884 was 660 boys and 100 girls. 

During the famine of 1876-1877 an orphanage for boys and 
girls was opened. The orphans were carefully instructed and 
brought up as Christian children. Most of them were baptized 
and in due course were made communicant members of the 
church. Poor and crippled Christians were provided for by the 
missionaries and Indian Christians. At Ratnagiri many lepers 
were cared for. A hospital for lepers was built by a benevolent 
Parsee at a cost of 27,000 rupees, providing accommodation for 
100 lepers. This institution was financed by annual grants 
made by the Government. | 

The efforts of the missionaries in this field, during their 
first quarter-century may be regarded as seed-sowing. At the 
close there were only two organized congregations, having on 
their roll, 84 communicants, of whom two were lay-preachers, 
two Bible women and twelve teachers. Sunday schools for 
Christians and non-Christians were carried on, with an aver- 
age attendance of about 400. A Presbytery was organized in 
December, 1872, composed of six ordained ministers, none of 
whom were natives. 

Meagre as these results may seem, the way had been prepared 
for great work and a plenteous harvest in the future. 


205 


CHAPTER XXI. 


Progress in Publication Work 


6] Boi impetus given to missionary endeavor at the great 
Conference of 1862 held in Lahore, was perhaps most 
distinctly illustrated by the advance made in literary and pub- 
lication work in the Punjab. For more than a quarter century, 
the Lodiana Book Depot had been the centre from which was 
sent out literature in the various vernaculars of North India 
for missionary use. 

In the meanwhile, several other societies had undertaken to 
support Missions in the Punjab. The American United Presby- 
terians began work in Sialkot. At the same time, the Church 
of Scotland undertook work in the same place. The Church 
Missionary Society had established itself in Kotgarh, Amritsar 
and Peshawur. The English Baptists were long established in 
Delhi. But none of these Missions undertook to set up presses 
for themselves, but depended upon the Lodiana Press and its 
book depot, which was largely financed by the American Bible 
and Tract Societies. Some of these Missions, realizing their 
obligation, persuaded their societies to make grants of money 
to aid the work at Lodiana. 

After the Lahore conference, the Church missionaries and 
many distinguished laymen united to establish a Bible and 
Tract Society at Lahore, which should become branches of 
the British and Foreign Bible Society and the London Religious 
Tract Society respectively. At first these English societies were 
conducted as a single institution, known as the Punjab Bible 
and Tract Society, having its own committees and a common 
depot in Lahore.’ 


1 Resolved: 
(1) That a Bible and Tract Society be formed to work, as far as possible, 
in connection with the Lodiana Press, 


206 


Progress in Publication Work 


Besides publishing scriptures and tracts and books in the 
Urdu and Punjabi languages, they carried a considerable stock 
of English books, most of which were published by the London 
Religious Tract Society. The printing of vernacular publica- 
tions, was done at the Lodiana Mission Press. They also placed 
on their shelves a good supply of the Lodiana publications. 

When we consider the primitive means of transportation then 
possible, we can understand the boon thus bestowed upon the 
missionaries in the Northwestern Provinces of India. 

There were at this time in North India four centres of publi- 
cation for vernacular literature: the Lodiana Mission Press, 
the Mission Press at Allahabad, the London Mission Press at 
Mirzapur and the Punjab Bible and Tract Society, Lahore. 
The printing presses at Lodiana and Allahabad were the prop- 
erty of the American Presbyterian Mission, but as has already 
been noted the press at Allahabad had been turned over to 
Indian Christians. Nearly all of these presses were eventually 
taken over by Indian Christians, who were thus enabled to 
undertake a very important part of the responsibility resting 
on the shoulders of the missionaries. Each of these institutions 
sought to meet the special needs of the Missions with which they 
were connected, instead of working towards an ideal broad 
enough to provide for every possible exigency. This was an 
entirely natural course to pursue, but the growth of the work 
due to the rapid increase of general knowledge, due to the 
educational work of the Government and the Missions, and 
also to the growth of the Christian community in numbers and 
intelligence, opened up new spheres of literary influence de- 

(2) That the Lieutenant Governor (Sir Robert Montgomery) be asked to 


be a patron. 
(3) That the following be a Committee for this object :— 


Chairman, 
Donald McLeod, Esq. 

Members, 
Sir Herbert Edwards, K. OC. B. R. N. Cust, Esq. 
Colonel Lake, C. B. Edward Princep, Esq. 
Colonel Maclagen T. D. Forsyth, Esq. 
Dr. Farquhar J. G. Mellvill, Esq. 


The Chaplains Lahore, Mean Meer and Amritsar. 
Report of the Punjab Mission Oonference, 1862, p. 345. 


207 


Our Missions in India 


manding a new and varied form of literature. Books were 
needed in the vernacular languages, especially in Urdu and 
Hindi, for young people, for boys and girls, for the homes, and, 
for the reading community in general; works on biography, 
history, fiction and general knowledge. Such a programme 
could only be carried out by united effort for the establishment 
of an institution which could minister to the needs of all. 

A paper was prepared for the Lahore Conference of Missions 
by the Rev. J. H. Budden of the London Missionary Society, 
Almorah, and read by the Rev. J. Barton of the Church Mis- 
sionary Society, Amritsar.* This paper urged upon the publica- 
tion societies the need of a change both as to the matter and the 
form of the books and tracts then being issued. In regard to 
publication for non-Christian readers, it was urged that, instead 
of the bald western prosaic style, so commonly found in the 
translations and even in the original writings of European 
missionaries, effort should be made to orientalize such works, 
both as to language and method of expression. 


“European forms of expression, modes of thought, and style 
of reasoning, are probably as strange and unintelligible, if not 
repulsive, to the natives of India as theirs are to Europeans... . 
Therefore the translation of the standard works of English or 
American divines (whether apologetic, didactic or expository) 
and of English treatises, and the employment of English forms 
of expression, and illustration, and modes of reasoning in origi- 
nal work such as tracts, sermons, and commentaries, &c,— 
although the language may be the purest and most correct ver- 
nacular,—still fail, it is to be feared, to convey to the minds of 
the readers, (if readers they find) the thought that was in the 
mind of the original writer or translator.” 


These statements as to what should be done in order to pro- 
duce a readable and attractive vernacular literature, were a just 
criticism of much that had been written in the past. 

Another point noted in this paper was the controversial char- 
acter of much of the literature written for non-Christian 


? Report of the Punjab Mission Oonference, 1862, p. 268. 
208 


Progress in Publication Work 


readers. The learned critic’s remarks are so pertinent to present 
day conditions in India that I shall quote them in full. 


“The question arises as to how far, in the present circum- 
stances of India, it is needful or desirable, for the vernacular 
Christian literature prepared by missionaries, to be at all of the 
nature of a direct assault upon Hinduism or Muhammadanism. 
Such works have already been prepared to meet a felt want, and 
it is hoped they are doing good service. But other most potent 
influences are now at work throughout the country, the direct 
bearing of which, on both Hinduism and Muhammadanism, is 
plainly destructive, and it becomes a serious question, whether 
all available missionary effort, and vernacular Christian litera- 
ture among the rest, should not now have a directly construc- 
tive tendency; and whether even then, it will be able to keep 
pace with the process of dissolution going on so rapidly all 
around us. God is in his providence destroying both Hinduism 
and Muhammadanism for us, apart from all direct Missionary 
effort to that end. Would it not then be better, that all vernacu- 
lar Christian literature, intended for non-Christians, should take 
no direct notice of Hinduism or Muhammadanism as systems 
of religion, but tactily to assume it, as a settled point, that they 
fail to meet the demands of the times, and the wants of man’s 
nature; and then occupy itself in showing in all possible variety 
of ways that these can only be met by the Gospel of Christ.” 


The Lahore Conference took up the question of the typo- 
graphical preparation of books. One writer said,— 


“Instead of the flowery title page, the limp cover and the 
running oblique gloss of a genuine native work, we have had the 
stiffly formal straight lines, the rigid binding and the cut-and- 
dried appearances which a severe Anglo-Saxon taste has con- 
ventionally taught us to deem beautiful.” 


Another criticism along this line was made by the Rev. C. W. 
Forman of Lahore. He said,— 


“On receiving an Urdu book, one of the first things which 
strikes the recipient is the European style of binding; the next 
is the name on the book in Roman letters. He opens the book 
and finds in the back part of it an English title page. It has been 


209 


Our Missions in India 


printed with Arabic and Persian type, which he can with diffi- 
culty read; whilst diacritical marks, which he does not at all 
understand, are scattered over its pages. Moreover, the title 
of the work is repeated at the head of each page, which every 
native reads as a part of the text, thus obscuring the meaning. 
If our object had been to deter the people from reading our 
books, we could scarcely have devised means more likely to 
succeed. I would have our books made so much like their own, 
that no one could distinguish them by the style in which they are 
got up. They would thus be much more attractive; and besides 
some, who are now ashamed to be seen with a Christian book in 
their hands (because every passer-by can see at a glance what 
is a Christian book) would then read them without fear of being 
called Christians.’’® 


The inspiration received at the Lahore Conference led to in- 
creased activity in the production of Christian literature at the 
Lodiana Mission Press, then conducted under the superin- 
tendence of the Rev. Adolph Rudolph. 

At the close of the year 1863 he wrote in his report: 


“At the commencement of the year, it was feared that the ever 
increasing demand for vernacular publications would eventu- 
ally become too great to be met by the limited means at our 
disposal. The subsequent formation of the Punjab Bible and 
Tract Societies, however, lead us to hope that the work carried 
on at this press, so necessary an auxiliary to the Missionary, 
either when at his station or when out itinerating, will be sup- 
ported to the full extent of the requirements of this region.” 


At Lodiana, the scriptures were published at the expense of 
the American Bible Society. Tracts were published at the 
expense of the American Tract Society or of the Lodiana Mis- 
sion. 

During the year 1863, the Punjab Bible Society published 
3,000 copies of the Psalms in the Punjabi language. During 
the next year that Society published 6,000 copies of the Gospels 
of Matthew, Mark and John. The following year, the New 
Testament was published in Urdu (2,000 copies) and also 2,000 


® Report of the Punjab Mission Conference, 1862, p. 268 et al. 
210 


Progress in Publication Work 


copies of the Gospel of Luke. Thus the Punjab Bible Society 
became established as a permanent factor in the work of 
evangelization in India. 

During the same period the Punjab Tract Society published 
20,000 tracts in the Urdu and Punjabi languages. 

The publications of the American Tract Society for this same 
period amounted to 101,000 tracts and books in Urdu, Hindi, 
and Punjabi for the year 1863, and 194,000 copies for the year 
1864. In addition to these the Lodiana Mission issued from the 
press 122,000 publications in these three languages. 

The literary work of these Societies was largely accomplished 
by the missionaries of the Lodiana Mission. The entire New _ 
Testament in Punjabi was revised, indeed practically retrans- 
lated by Rev. John Newton, Sr. The entire Bible was pub- 
lished in three volumes in Persian Urdu (Lithographed) at the 
expense of the American Bible Society. 

In the North India Mission, the work of the North India 
Bible Society, whose office and depot were transferred from 
Agra to Allahabad, soon after the Indian mutiny, was carried 
on independently of the Mission. The Mission Press was oper- 
ated under Indian Christian management, but was still doing 
most of the printing for the societies. The North India Tract 
Society was conducted as an auxiliary of the London Religious 
Tract Society. The Presbyterian missionaries were actively 
interested in both of these Societies, and to their active aid as 
authors and managers, their success has been largely due. The 
literary work of Rev. J. L. Scott, D. D.; Rev. J. F. Ullmann; 
Rev. Joseph Owen, D. D.; Rev. Augustus Brodhead, D. D.; Rev. 
W. F. Johnson, D. D.; Rev. Samuel H. Kellogg, D. D.; Rev. E. 
P. Newton, Rev. E. M. Wherry, D. D. and the Rev. J. J. Lucas, 
D. D. have had much to do with the revision of the scriptures 
in the Urdu and Hindi languages, and the creation of a large 
portion of the hundreds of volumes of book and tract literature 
published during the half century succeeding the cataclysm of 
1857. 


SLi 


CHAPTER XXII. 


Occupation of Bundelkand 


| OE eri aa is a large territory south of the Jumna 
river extending into rugged regions generally known as 
Rajputana. Its people are Hindus, who for generations occu- 
pied the lands as farmers and herders. They were a bold war- 
like people who would flock together as vassals of their chiefs 
when any occasion arose. After the Muhammadan conquest 
of the Northwestern provinces and the establishment of the 
Mogul Sultans in Delhi, Agra and Allahabad, every effort was 
made to reduce these tribes to submission, but their success 
was only partial. Numerous tribal chiefs maintained their 
practical independence. Later on, when the Marathas had 
established themselves in Western India, Bundelkand became 
subject to the Hindu marauders, and the towns of Gwalior and 
Jhansi were made strongholds, whose chiefs were powerful 
rulers among the Marathas. The citadel at each town was built 
upon a rocky hill, almost impregnable except to heavy artillery. 
The chief of Gwalior is known in history as Maharajah Jayali 
Scindia, who abandoned his former capital at Ujjian to secure a 
better and more central site at Gwalior, with fort built on a 
hilltop 300 feet high. Here he became one of the most power- 
ful chiefs of central India. 

The missionary records show that this principality was visited 
more than once by Rev. James Wilson and Rev. Joseph Owen 
of Allahabad. Mr. Wilson wrote as follows: 


“We visited Kalpi, Hamirpur, Banda, and other villages on 
the way. At each of the larger places we stopped several days, 
in the smaller places generally only one day. At Kalpi and at 
Banda we had interesting discussions with a Pundit or learned 
Hindu, and a Maulvie or learned Mussalman. These were such 
as to give us pleasing evidences that Christianity is making steady 


zie 


Occupation of Bundelkand 


and distinct advances in this country. We distributed all the 
books and tracts which we took with us, and two porter’s loads 
besides, which the Rev. Mr. P. sent from Cawnpore at our 
request.’”* ; 


Some years later, in response to a request prepared by an 
English gentleman at Banda, Dr. Owen recommended to the 
Mission at Allahabad the opening up of a Mission in that 
territory under native management. In 1853, two Christians, 
Paul Qaim Khan and Melancthan Catechist were sent to Banda 
to open a school. The school was begun and rapidly grew in 
favor so that within one year the head master, Mr. Paul Qaim 
Khan, reported 144 boys enrolled. A year later, a suitable 
building was erected and paid for by English gentlemen, who 
were interested in the missionary project. 

This work so auspiciously begun was rudely terminated by 
the Indian mutiny of 1857 and never again undertaken by the 
American Mission. Occasional visits were undertaken by 
evangelists and Bible Colporteurs sent from Agra. 

Plans were perfected for the occupation of Gwalior as a sta- 
tion in 1873. The first missionary to occupy this station was 
Rev. Joseph Warren, who had returned to India after an 
absence of nearly 17 years. His experience of sixteen years 
between 1838 and 1854 had specially qualified him for the 
responsible work of inaugurating the Mission in a new field. 
Dr. and Mrs. Warren were transferred from Fattehgarh to 
Morar, the cantonment at Gwalior. Here they opened schools 
for boys and girls, and in due course a church was built. 


“At the time of his going to Morar, a regiment of Scotch 
Highlanders was garrisoned there, and they (mostly Presby- 
terians) were soon after Dr. Warren’s arrival deprived of their 
Chaplain. It was at once arranged that Dr. Warren should 
act as Presbyterian Chaplain at Morar, which arrangement 
not only provided him with an important and congenial sphere 
of usefulness, but gave him a standing in the British cantonment, 


1 In the Heart of India, p. 3. 
213 


Our Missions in India 


which was advantageous, and furnished him with pecuniary aid 
for his missionary work.”” 


Mrs. Warren was bereft of her husband in the year 1878. 
Not long afterward, the cantonment was abandoned. This left 
the missionary’s widow alone. Many of her friends advised her 
to move over to the city. The Maharajah favored the change, 
but Mrs. Warren chose to remain alone. Friends urged her to 
go lest she be attacked by lawless people. She only smiled say- 
ing she had a troop of angels to guard her. Here she wrought 
alone with her Indian workers. When 22 years had passed she 
returned for a rest to America. After a short furlough, she 
returned to India in 1901 only to die and be buried beside 
her husband in the English cemetery at Morar. 


“At the funeral of the lamented Missionary, His Highness the 
Maharajah Sir Madho Rao Scindia, was not only in attendance, 
but in preparation for the obsequies everything had been done 
at his command which could attest the high esteem in which Mrs. 
Warren had ever been held by him. One of his gun carriages 
drawn by four horses carried the deceased to the grave, and 
forming a part of the cortege which followed was his own 
carriage containing himself, his English physician, whose atten- 
tion to Mrs. Warren during her illness had been unremitting 
and most kind. Mrs. Warren had known the Maharajah from 
his infancy, and he had been accustomed to speak of her as 
‘“Mother.””® | 


The work so auspiciously begun by Dr. and Mrs. Warren, 
has been carried on by several others. Conspicuous among 
these were Rev. Dr. Henry Forman, whose educational work 
has so commended him to the Maharajah Scindia that he has 
Become superintendent of schools through the state. 

On agricultural lines the North India Mission has permitted 
Mr. Samuel Higginbottom, Principal of the Agriculture Insti- 
tute, Allahabad, to direct the introduction of modern methods 
of agriculture throughout the state. A lay missionary, W. 
ianaehe Heart of India, p. 13. 

3 Mrs. Holcomb in The Heart of India, p. 14. 


214 


Occupation of Bundelkand 


Griffin, Esq. has accepted from him the office of mechanical 
engineer. Such methods of missionary work are not altogether 
new in India, but the demonstration of the gospel and the plow 
has commended itself to many who once were skeptical. 

The question of establishing a Mission at Jhansi had often 
been considered. For awhile the missionary at Etawah, Rev. 
J. F. Ullmann, had sent his entire village force to preach in 
Bundelkand. They occupied as centres of touring circuits four 
principal towns: Jhansi, Kalpi, Orai and Kunch. For three 
years these workers labored under the leadership of the Rev. 
Nabi Bakhsh, a convert from Islam. Two hundred and sixteen | 
towns and villages were visited and great numbers of gospels 
and Christian books were scattered among the people. Among 
those who were brought into the Christian church was a 
Brahmin priest Devidas, who received at baptism the name 
Prabhudas, and who became a distinguished evangelist. 

Sometime in the eighties, the British decided to return the 
fort at Gwalior to the Maharajah Scindia and to transfer the 
cantonment from Morar to Jhansi. This city had become a 
railway center on the India Midland Railway, where four lines 
of railway cross. Naturally Jhansi was chosen as the site for a 
new cantonment. The Jhansi fort too was suited to take the 
place of the Gwalior fortress. 

The time had come when Jhansi should be chosen as a station 
in connection with the North Indian Mission. The Rev. James 
F. Holcomb, D. D. and his gifted wife were transferred from 
Allahabad to Jhansi. At the same time Rev. Nabi Bakhsh‘ was 
transferred from Etawah to be the assistant evangelist in a 
district where he had laboured for three years before. Soon 





The story of Nabi Bakhsh illustrates the wonders of Divine Providence. 
Kidnapped when a child of eight he was carried from hig home in Lucknow to 
Rampur. After brutal treatment by his captors, his slave seized an opportunity, 
when his Master was away from home, to flee for freedom. After travelling 
nearly fifty miles he reached Bareilly, where an English magistrate took charge 
of him and most kindly arranged for his further journey to the Presbyterian 
orphanage at Fattehgarh. Here he was cared for and educated by Rev. J. L, 
Scott, the Missionary in charge. Later on when he had confessed his faith 
in Jesus as his Saviour, he was trained for the ministry and in due course he 
was ordained. Mrs. Holcomb in The Heart of India, p. 151. 


Zio 


Our Missions in India 


after arrival in Jhansi, the new cantonment was established 
there. A regiment of Scotch Presbyterians were billeted there 
and Mr. Holcomb was asked to officiate instead of the chaplain. 
Thus, as in many other stations in India, the missionary was 
enabled to minister to Europeans and so by spiritual gifts to 
make return for temporal and financial aid. A commodious 
dwelling house was purchased and suitable houses were erected 
for the Indian workers. In due course a site was secured for 
a church and public reading room. Schools for boys and girls 
have been opened and thus by the teaching of the Bible and the 
preaching of the gospel the good news of salvation has been 
spread among the people. A considerable community of be- 
lievers has been created. Jhansi has become one of the great 
centers of moral and spiritual influence in Bundelkand. 


216 


GHAR RHR aOC Us 


Preaching in Towns and Villages 


HE method of work for village evangelization had under- 
gone a considerable change. The older pioneer mission- 
aries undertook extensive journeys, exploring the country, scat- 
tering books and tracts, stopping at the larger towns and cities 
for several days to preach in the streets as they had opportunity. 
These journeys accomplished an important work in the way of 
calling the attention of a wide circle to the purpose and char- 
acter of the missionary work. Large cities were chosen to be- 
come central stations for smaller areas. But such work was 
always more or less desultory and therefore unsatisfactory. 
The time had now come for a more thorough organization of 
this work. The field was contracted, so that a more thorough 
canvass of the villages could be undertaken. In the interest of 
efficiency, it was important that the more promising villages 
should be visited frequently, and so by intensifying the work 
a personal touch might become possible. Converts and a second 
generation of Christian young men and women were now ready 
to enter upon evangelistic and school work in the smaller 
centers. Small village communities of Christians were now 
begun. At first there might be but a single person like Nico- 
demus who would seek the spiritual help of the missionary. 
Then his wife or a neighbor would confess their faith. By and 
by a company of six or more would agree to be baptized, when 
more or less regular services would be held for the public 
worship of God. 
The village of Ghorawaha in the Hoshyarpur district affords 
a good illustration. The Rev. Kali Charan Chatterji had fre- 
quently visited this Muhammadan village. In this village he 
found a remarkable man, a fagir, or mendicant, Gamu Shah 


Zi, 


Our Missions in Indta 


by name, who had eight disciples. Gamu Shah had discarded 
the Quran and accepted the New Testament instead. He 
taught his followers that Jesus was Divine and their mediator 
and Lord. His teaching was defective on many points, but 
antogonistic to Islam. Mr. Chatterji expounded the scriptures 
to them and prayed with them. 

A year later, twelve of the disciples of Gamu Shah were 
baptized. They were all Muhammadans of the Rajput class, 
belonging to five different families, two of which were head men 
in the village. They became Christians by the advice of their 
leader although he did not then receive baptism. Mr. Chat- 
terji’s description of the man and his history is so interesting, 
it is best to give it in his own words: 


“The movement toward Christianity amongst these people 
has been neither sudden nor impulsive. They first commenced 
their inquiry after the truth five years ago, being directed to 
do so by their own religious teacher. The name of this inter- 
testing man is Gamu Shah. He is of Hindustani” extraction, 
about five feet ten inches in height, of dark complexion, and of 
a very quiet and thoughtful disposition. His mind seems to have 
long worked on the subject of religion. While yet a boy, he 
was a lover of truth. Dissatisfied with orthodox Muhammadan- 
ism, he sought for salvation and peace in the instruction of a 
Faqir by name Sultan Shah, and soon became one of his most 
distinguished pupils. I saw Sultan Shah twelve years ago. He 
was a brother of the Chief of Amanu, a village in the Kapur- 
thala territory, and in early life left home and domestic com- 
forts for the life of a faqir. He lived partly in Amanu and 
partly in Ghorawaha. To all outsiders he appeared to be a 
madman, going about with a coloured beard, and a rod decor- 
ated with a bunch of keys and birds’ feathers, and speaking 
words without meaning. He pretended to be an incarnation of 
the Imam Mehdi,* and also called himself the messenger of 
Jesus Christ. The rod in his hand he called ‘the scepter of Jesus’; 
of the two keys suspended on it, one he called the key of Heaven 





1In the Punjab the term Hindustani applies to the people of the Northwest 
provinces. 


2 The Mehdi is the last of twelve Imams recognized by Shiah Muslims who will 
be revealed (they say) in the last age of the world. 


218 


Preaching in Towns and Villages 


and the other the key of Hell; and the feathers indicated that 
his soul would fly to Heaven after his death. He ate and drank 
with Christians, and invariably sought their intercourse and 
society. He was a constant visitor at Mr. Goloknath’s in Jalan- 
dhar, and probably at Mr. Woodside’s also.* But under this 
feigned madness, Gamu Shah assures me, he cherished a belief 
in Christ and Christianity. This belief he had learned from his 
own murshid, or leader, one Rustum Shah, a wandering der- 
vish who, during the latter part of his life, settled down in 
Amanu at the earnest request of his disciple, Sultan Shah, who 
furnished him with a takya* and contributed to his support. 
No one knows the antecedents of this man, for he never dis- 
covered them to any one. To the bold and curious, who ven- 
tured to question him about them, his invariable reply was that 
he came from the Nila Mahal (the blue palace), by which he 
probably meant the sky. Gamu Shah now thinks he was prob- 
ably a Hindustani and a Christian. All of his disciples thought 
him to have been endowed with miraculous and prophetic 
powers. 

“On the death of this man, Gamu Shah took his master’s 
place and collected a large number of disciples. Unlike most 
fagirs in this country, Gamu Shah neither drank bhang (hemp) 
nor smoked charas (a secretion from the flowers of hemp), nor 
did he keep a takya. He lived inside the village in a decent 
little house with his family, consisting of a wife and four 
children. In this place, sitting under the cool shade of a 
bakayan tree,” Gamu Shah expounded the mysteries of his faith 
to the most advanced of his pupils, which consisted of the 
following cardinal doctrines. 

“1. God is the creator of Heaven and Earth, but man, his 
creature, was polluted and ‘Hell deserving on account of sin.’ 

“2. Muhammad is not the prophet of God, nor the Quran His 
word. 

“3. Christ is the only true Saviour of men, the Son and 
Spirit of God. 

The Bible (the Tauret, Zabur and the Injil)® is from God 
and the only repository of His will.” : 





~ 38 Rev. John S. Woodside then resident in Kapurthala. See Chapter XX. 
4 In Muslim countries a takya isa sort of retreat in which a faqir or monk may 
rest. 
5 Oleander. 
6 The Law, the Psalms and the Gospel. 


219 


Our Missions in India 


These precious truths were taught in an imperfect and indis- 
tinct manner, as Gamu Shah had never seen a copy of the 
Christian Scriptures, but had acquired his knowledge from the 
oral and incidental remarks of his master. And along with 
these truths, many crude and imaginary ideas of creation, judg- 
ment, heaven and hell were inculcated. He strictly enjoined on 
all his followers to cultivate the acquaintance of Christian mis- 
sionaries, and to learn from them more about Jesus and His 
salvation. 

“We came across these interesting people in the course of our 
itineration in the winter of 1869, and were not a little surprised 
to find them ready to accept the Sonship and Divinity of Christ, 
the great stumbling blocks and rocks of offence to the believers 
of the Muhammadan faith. On inquiry, we soon discovered 
that Gamu Shah was the source of enlightenment on these 
points. We then visited him and persuaded him to accept a 
copy of the New Testament. The intercourse thus opened, a 
regular communication was kept up with him and his disciples. 
We frequently visited them in their village and invited them 
over to our house in Hoshyarpur. Making the ground pre- 
pared by the fagir the basis of instruction, we endeavored to 
build them up in the knowledge and faith of Christ. The con- 
sequence of these humble labours, with the Divine blessing, has 
been the conversions mentioned above.” 

The first of these men was baptized on the 23rd of Decem- 
ber, after an interesting and impressive service in the presence 
of three hundred spectators. 

The next baptisms, three in number, took place on the 27th 
of January, when a large number of spectators were present. 
These four baptisms aroused the feelings of the whole village. 
The Rajputs are a manly race, proud of the honour and purity 
of their blood. The conversion of their brethren to Christianity 
was regarded as a slur upon the whole community, and a deter- 
mination was made at once to remove it, either by bringing the 
apostates back to their former faith, or by extirpating them 
from the village. With this object in view, they first of all 
attacked the Catechist placed there for the instruction of the con- 


220) 


Preaching in Towns and Villages 


verts, beating him mercilessly, and turned him out of the village. 
The injury thus offered was patiently borne and passed by with 
a spirit of Christian forgiveness. But this, instead of doing 
any good, only emboldened the perpetrators of the deed: They 
interpreted it as a mark of helpless weakness, and commenced 
persecution of the converts themselves. Not to mention the 
abuse, taunts and ridicule to which they were almost hourly ex- 
posed, their opponents cast them out of society, excluded them 
from the use of public wells, forbade them the houses of their 
neighbors, and put a stop even to their buying and selling in the 
bazars. The common mechanics such as the blacksmiths and 
carpenters and even the barbers were prohibited from doing 
their work. The sweeper and the water-carrier were forcibly 
withdrawn from rendering them the most necessary services, on 
pain of excommunication, if they did not obey. These persecu- 
tions were of the severest form and a source of very great trial 
and annoyance to the converts. But they bore them with re- 
markable cheerfulness and fortitude. Their enemies, however, 
were not satisfied. They collected upwards of fifty maulvies 
from different parts of the country. The converts were 
arraigned before their tribunal and asked to give a reason for 
their faith, Ghulam Gauns, the boldest and strongest man 
among them, stood before the whole assembly and unreservedly 
witnessed for Christ. He said he had renounced Muhammad- 
anism and believed in Christianity ; 


“1. Because there is no salvation in Muhammadanism. The 
Quran itself says: ‘There is no intercession in the Day of Judg- 
ment’ (Sura Baqr, sipira 3, verse 954) Muhammad could not 
save, as he himself was a sinner, (see Sura i Fatah v. 2). 

“2. There is no testimony about Muhammad in any of the 
previous books. 

“3 The Tauret, Zabur, and the Injil testify, ‘There is no 
other name given under heaven whereby a man could be saved, 
except the name of Jesus.’ 

“4. How do you prove Muhammad’s apostleship, since it 1s 
expressly said in the Quran: 


221 


Our Missions in India 


“Answer, Signs are in the power of God alone, and I am 
no more than a public preacher,’ (Sura, the Spider, v. 49) and 
again: 

“Nothing hinders us from sending thee with miracles except 
that the former nations have charged them with imposture” 


(Sura Saba v. 44). 
These points were written on a paper and given to the maul- 


vies, with a declaration that if they were satisfactorily answered, 
the Christians would return to their former faith. 

The maulvies kept the paper for three days and returned it 
without a reply. On the fourth day, the converts were sent for 
again. This time no reasoning was used, but love, threats, 
worldly honour and promises of wealth and aggrandizement 
were employed to bring them back. But all this was to no pur- 
pose. The brethren had grace given them to withstand these 
temptations, as they had on the first occasion boldly confessed 
the Saviour’s name. 

The maulvies then proposed a public discussion with the 
missionary of the station, who was living in the village at the 
time. Considering the circumstances of time and the place, 
and the wishes of the converts and the inquirers, it was thought 
best to accept the challenge. A controversy was held for two 
days on the village common. It was a grand occasion and a 
most noble opportunity was afforded for witnessing in behalf 
of Christ. Upwards of eight thousand people were present on 
each day. Most of these were illiterate and too far removed 
from the scene of controversy to be profited by it. The few in- 
telligent men, who sat near, alone entered into the merits of the 
discussion. The details are too long to be given here, but they 
have already been placed before the public by means of the 
mission periodical, the Nur Afshan. 1 would only remark here 
that the Maulvie Fateh Muhammad,’ who headed the contro- 
versy on the opposite side, frustrated his own purpose by 
attempting to accomplish too much. In his anxiety to expose 





7 Fateh Muhammad was a native of Kasur, but usually resided at Lahore. He 
was a Wahabi and was celebrated for his enmity against Christianity. 


para 


Preaching in Towns and Villages 


the Christian religion, and to put it to contempt and ridicule, 
he spoke of Christ and God in the vilest and most blasphemous 
terms. The moral effect of his discourse was most ruinous to 
his cause. Prejudiced and opposed though most of his hearers 
were to the Christian faith, their better feelings revolted against 
the filth and abuse that seemed to be his only element and 
delight at the moment. He also distorted and misrepresented 
facts and passages of scripture in such a manner as to attribute 
to the Christian’s God such actions as one would be ashamed 
of in men. On these being contradicted, he persevered in his 
statements, but was soon proved to have been false before the 
assembled people, by a simple reference to the book. 

With this the discussion ended, and the result was favorable _ 
to the work of God. The converts felt an additional assurance 
of being in the right, and the enquirers were strengthened also. 
One of them immediately came forward and received baptism. 
Exasperated at this, the maulvie resorted to most exceptional 
measures. He instigated the people to quarrel and fight with 
the Christians and to use violence on their persons, and so far 
forgot himself as to preach the merits of martyrdom and the 
duty of killing all apostates from the faith of Islam. 

The effect of this preaching upon the already excited multi- 
tude was serious, perhaps more so than he had calculated, In- 
furiated with rage, they ran to pull down the tents of the mis- 
sionary and to burn them up. Some of them assaulted the 
missionary’s wife and children the next day, while they were 
passing by an adjacent village, and would have inflicted serious 
injury had not friendly aid arrived in time. Others were heard 
to declare on oath that they would kill the new converts on the 
arrival of the first opportunity. The whole village was put in 
a state of fanatical frenzy and excitement. 


“It was our desire from the commencement to avoid, 1f pos- 
sible, any reference to the civil authorities in connection with 
this subject. But when affairs came to this critical pass, for- 
bearance appeared no longer desirable or wise; so, after prayer- 


220 


Our Missions in India 


ful consideration, the whole matter was brought to the notice of 
the Government, with an application for the protection of the 
converts, and the prevention of worse complications. 

“The magistrate of the District at once instituted an enquiry, 
the result of which was the apprehension and trial of Mirza 
Fateh Muhammad, the author and abettor of all the mischief. 
The trial of this man, which was conducted by the State, created 
a great sensation in the Muhammadan community at the time. 
But those who knew the facts of the case never sympathized 
with him. They knew well that Fateh Muhammad had himself 
to blame for all the ignominy and shame that came upon him. 
He was charged under four different sections of the Penal 
Code, and the charges were sustained with such strong evidence, 
given by Hindus and Muhammadans as well as by Christians, 
that there was no loophole left for escape. Most probably he 
would have been convicted and severely punished; but as the 
case originated with us, and we were so intimately connected 
with it, we felt it our duty to try to save the man, at least to 
give up all our claims against him. With this in view, we 
applied to Government in the maulvie’s behalf. Our application 
was granted, and Mirza Fateh Muhammad was discharged, 
though not acquitted.” 


This case, thus decided, at once illustrated the forgiving spirit 
of the Christians and vindicated the intervention of the civil 
authorities, who, to prevent future trouble and persecution, 
placed in the village a police guard and at the same time bound 
over the leading members of the opposition by personal recog- 
nizances to keep the peace. Thus, peace was restored in the 
village and Christian community. The interest in the word of 
God increased among the inquirers and shortly after three more 
members were added to the church, one of whom was the head 
man of the village and another still more important being Gamu 
Shah himself. Three months later, four more converts were 
baptized. Thus, notwithstanding fierce persecution, a little 
Christian community sprung up in a bigoted Muslim village. 

This movement acquired a special interest from the fact that 
it occurred in an agricultural district and in a Muslim village. 
It was hoped that it might spread far and wide, but this hope 


224 


Preaching in Towns and Villages 


was not realized. Some additions have been made from the 
village itself and from a few neighboring villages. The church 
continues to grow, but it has never been characterized by a 
strong spiritual life. A few of the younger generation have 
become teachers and preachers, one a professor in the Saharan- 
pur theological seminary and a writer of some notoriety. 

Mention has been made of the persecution of Christian con- 
verts by prohibiting them from drawing water from the public 
wells. This form of boycott becomes exceedingly oppressive 
when a-convert has the option of drawing water from a well 
used by outcasts, whose filthy habits pollute the water, or of 
smuggling water from the forbidden wells, with the possibility 
of a violent assault and a merciless beating. In the case of 
private wells, there is no redress, but in the case of public wells, 
which are provided by the Government and from which many 
castes of both Hindus and Muhammadans may and do con- 
tinually draw water, the boycott against Christians becomes 
invidious and open to objection. 

The missionaries and Indian Christians made a test case at 
Ghorawaha with the result that the English magistrate ordered 
that :-— 


“Christians should continue to use such public wells as they 
had been in possession of within three months of their conver- 
sion, until the party desiring to exclude them from those wells, 
shall obtain a decision of a competent Civil Court adjudging 
them to be entitled to such exclusive possession.”* 

This decision brought relief to Ghorawaha, but the Muham- 
madans at Hoshyarpur, where Christians had been using public 
wells without objection, under the instigation of the Ghorawaha 
Muslims, secured from Lahore a fatwa (decision) prohibiting 
Muslims from using water from wells used by Christians. 
Many Hindus fell in with this anti-Christian movement. The 
Maulvies passed a sentence of excommunication against any 


8 Act X of 1872, see 532. 
225 


Our Missions in India 


Muhammadan who would draw water from a well used by a 
Christian. The effect was that the public wells were left in the 
hands of the Christians and a few courageous men, who defied 
the Maulvies and pundits. 

It was not long before both Hindus and Muslims began to 
see how foolish this sort of thing was. They had long drunk 
from these wells without any loss of caste or religion, and now 
they were only being forced into a senseless opposition to Chris- 
tian neighbors, whereupon some two hundred Hindus drew up 
a protest against the Muhammadan agitators, saying they would 
prefer to draw water with Christians rather than with Muham- 
madans. Some Muhammadans also united with the Hindus in 
this protest, and by this united protestation the magistrate was 
pleased to commend the liberal stand of the non-Christians, 
which led to general use of public wells by Hindus, Muslims 
and Christians. 

To give entire assurance to the weak, ignorant and prejudiced 
Muhammadans three distinct fatwas were secured from learned 
Maulvies to the effect that it was lawful for a Muhammadan to 
eat and drink with Christians and that it was also lawful for 
a Muhammadan to drink water from a Christian well. Even 
the famous Maulvie, Fateh Muhammad affixed his name to the 
fatwa permitting Christians and Muslims to eat and drink 
together. 

Among the varied methods of work for village evangelization 
during the seventies and the early eighties, a few are char- 
acteristic. The Rev. John Newton, M. D. spent most of his 
missionary life in village work. His home was in Subathu in 
the lower slopes of the Himalaya mountains. On all sides were 
villages, inhabited by Hill men, while at the foot of the hills, and 
on the fertile plains beyond are some scores of towns and vil- 
lages, affording an almost ideal field. In the winter months, Dr. 
Newton travelled throughout the towns and villages on the 
plains lying along the hills. In the summer he visited villages 
in the hills, travelling as far as Kotgarh and Ani, fifty or sixty 


226 


Preaching in Towns and Villages 


miles beyond Simla. He carried with him besides scriptures and 
tracts in Hindi and Punjabi, a supply of medicine, wherewith 
he might minister to poor people who had no medical relief in 
times of sickness. This was an extension of the medical work 
carried on at his dispensary and leper asylum in Subathu. 

Perhaps we can get a better insight as to the methods of this 
devoted missionary’s work, if we go out with him for a day or 
two and see him at work. He tells the story in his diary entry 
of February 17, 1874. He was at Ramgarh, a village nine miles 
east of Lodiana which had contributed a number of families to 
enlarge the Christian church at Lodiana : 


“Having a succession of visitors at my tent nearly all day, 
I did not go into the village at all, though close at hand, but 
showed and explained my pictures and preached for some hours. 
I find that these pictures are greatly admired, and never fail to 
attract a crowd. They are large lithographs, about eighteen 
inches long by twelve or fourteen inches wide, printed in colours 
rather more gaudy than is consistent with the most refined 
tastes. But they are all the better for that, for not only do the 
people of this country generally admire these brilliant tints, but 
they are, in consequence, better seen at a distance. When at 
Lodiana the other day, I had a large portofolio made for the 
picture, which is easily carried under the arm. I also provided 
myself with a box of tacks and a small hammer, which can be 
carried in the pocket. I have only now to fasten a few of the 
pictures with tacks to the wall, to collect an audience at once, all 
eager to learn their meaning. I have at present twelve or 
thirteen of the large pictures. All but four of them are illus- 
trations of Bible narratives, either in parables like that of the 
Prodigal Son, or of historical incidents like the story of Naaman, 
the leper. Besides the pictures, I have also a few broadsheets. 
One of these contains the Ten Commandments; others various 
texts beautifully illuminated in blue and gold, and printed in the 
different vernaculars, in large characters. I find it a good plan 
to hang up one or more of these above the pictures, making it 
the text or key-note both of the illustrations and of the dis- 


course.” 
On the 27th February, he wrote the following in Rupar, a 
227 


Our Missions in India 


town of some ten thousand inhabitants situated at the head 
works of the great Sirhind Canal. 


“Rupar has been occupied as a sub-station by the Missionaries 
at Lodiana, who are at present represented here by a Catechist 
and a Scripture Reader. They could not have found in all this 
region a more important centre for Missionary operations. One 
of the first things I did was to visit these brethren. The wife 
of the Catechist, I found very ill; nor is she any better yet. Her 
illness has constituted the only drawback to the pleasure of our 
intercourse. 

“It is peculiarly refreshing to meet with Christians, above 
all such sincere Christians as these, after having spent some 
weeks among Hindus and Muhammadans alone. In addition to 
these, I have had the pleasure of meeting several others, native 
Christian preachers and colporteurs, from Lodiana and Santok 
Majara, who are passing through Rupar on their way to the 
great Spring Mela at Anandpur. 

“The most interesting event in my experience here has been 
my visit to a large and flourishing Anglo-vernacular school. I 
have carried out, on a larger scale than before, a plan which I 
hope to execute frequently hereafter. When I first visited 
the school, the boys were clamorous for books. They were 
eager also to see the pictures, of which they had got a glimpse. 
I told them there were but two ways in which they could get 
books: either they must pay the usual price, or if any were 
unable to buy, each of them might earn a book as a prize by 
committing to memory and reciting to me the Ten Command- 
ments. I then showed them some of the books, which I was 
willing to give them as prizes. To all who were willing to 
accept these conditions, I offered to give at once copies of the 
Broad Sheet containing the Ten Commandments in Persian 
Urdu. About twenty-five eagerly accepted the offer. I then 
appointed a time for the examination and left them. 

“The day following, at the hour fixed for the examination, 
which was before the usual hour for opening the school, I 
returned with a large assortment of books and the portfolio 
of pictures. The whole school, including the teachers, had 
voluntarily assembled. The teachers, to my surprise, displayed 
a friendly spirit, entering heartily into the undertaking and 
assisting greatly by keeping order among the boys during the 
examination. Twenty-two boys had prepared themselves, and 


228 


Preaching in Towns and Villages 


recited the whole of the Ten Commandments unabridged, most 
of them with remarkable accuracy. Meanwhile I kept a record 
of their names and gave marks to each, in order to be able to 
adjust the prizes according to merit.” 


After a brief examination as to the content and purpose of 
the Law of God, Dr. Newton distributed the prizes, much to 
the delight of the fortunate boys. 

Another extract from the journal of the Rev. E. P. Newton 
of Lodiana (1875) gives a fair account of the work and expe- 
rience of the village preacher, illustrating his method of work. 
It also shows something of his success as well as his ofttimes 
disappointment : 


“At Morinda there seemed to be rather more than usual 
interest in Christianity, and we spent some days there. 

“The Ram Dasis® earnestly requested us to establish a School 
for them, as their boys were not allowed to enter the Govern- 
ment school. On returning home, I consulted with the other 
Missionaries at the Station on the subject. It was decided to 
begin such a school, and a teacher was sent out, who began the 
work with about thirty pupils. In June I went to Morinda to 
spend a short time and to look after the school. I felt encour- 
aged by what I saw. Although the number of pupils was not 
as large as it had been, owing to the baptism of a man and his 
wife, belonging to the Ramdasi community, the interest in the 
school seemed to be maintained in the minds of many. There 
were several persons in town, who appeared to be sincere in- 
quirers. I spent about two weeks there. 

“In November I went out again with my wife and spent 
seventeen days at Khamanon, a village of good size about seven 
miles from Morinda. The people were all Sikh landlords, who 
showed the utmost friendliness. From this point I daily visited 
the neighboring villages within a distance of two or three miles 
and was generally well received. 

“Tn the village of Samrala, I went one morning to preach in 
front of a little shop. While thus engaged, a Hindu cloth 
merchant stopped and listened to what I was saying, and pres- 
ently at my request sat down. He told me he had copies of 





® A sect of the Sikhs, followers of a Guru named Ram Das, and of a low caste, 
chamars tanners and weavers. 


229 


Our Missions in India 


the New Testament and the Ten Commandments. On my 
asking him some questions, he told me to follow him to his part 
of the village, where he could converse with more freedom. I 
did so, and on the road he said he believed in Christ, but did not 
wish to talk of these things before the people who were present 
where we had been sitting. He took me to a shop on the other 
side of the village, where we sat down and had some further 
conversation. He presently sent for a Brahmin, who, he said, 
also believed, and who had in fact led him to accept Christ. 
He said that he and this Brahmin and two or three others, in- 
cluding the man in whose shop we were sitting, were in the 
habit of listening to the reading of Christian books. I talked 
also to the Brahmin and tried to show him that it was his duty 
to receive baptism and confess his faith publicly. He said he 
believed in Christ, but could not see the necessity of being bap- 
tized. God cares not, he urged, for what is external, but only 
for what is in the heart. So long as we have the right faith, 
where is the use of baptism.” 


This experience of Mr. Newton might be duplicated by almost 
every village preacher. Sometimes it is a solitary man, who, 
living in his own house, reads a portion of the scripture, which 
he jealously conceals. In other places there are a few men, who 
even openly confess themselves believers, but who do not break 
their caste and so are not disturbed by their relatives until by and 
by conscience drives them to confess their faith in baptism, when 
they are confronted with the loss of all things for Christ’s sake. 

It was in Rawul Pindi that an old man came to the missionary, 
led by a little girl, for he was blind. He told a pathetic story of 
how he had stopped at the door of the school in the cantonment, 
a school in the bazar, to listen to the bible teacher, when he 
taught his classes. He had come to believe in the Saviour of 
whom the bible teacher spoke, but blind and poor as he was, 
he hesitated to ask for baptism. But now he had come to ask 
the missionary to baptize him. “Last night,” he said, “I was 
awaked in my dream by a voice calling and urging me to flee 
for safety. I awoke to see flames leaping up about my bed and 
heard the voice saying, ‘Why sleep amid the flames! Rise! 
fly!’ I then awoke from from sleep to find it was only a dream. 


230 


Preaching in Towns and Villages 


But soon I slept again and the dream was repeated, and again 
I awoke, trembling with fear. Missionary, I know what this 
dream means for me. I am an old man, my legs are dangling 
in the grave and I have been disobedient to my Saviour. I 
wish now to confess him publicly in baptism.” The following 
Sabbath, the old blind man witnessed a good confession and his 
name was entered upon the roll of the church. 

A week passed and the old man did not appear in the church. 
The elders sought him out and found him lying helpless in the 
veranda of an old house because the people would not allow 
the little girl to lead him about. His daughter refused to cook 
for him, and his stalwart sons would not help him! The elders 
arranged for him temporarily and persuaded the daughter to 
care for him, giving a small monthly allowance for his support 
that he might not go about begging. He was a true believer and 
daily urged his relatives to give up idolatry and to become 
followers of Christ. He was the first of his caste to be baptized 
in Rawul Pindi, but soon after a number were baptized and the 
movement extended to relatives in other parts of the province. 

The writer of these annals was once called up at midnight in 
Lodiana to baptize a Hindu girl of seventeen years, who lay 
dying in the Mission hospital. On arrival I was introduced to 
her father, who proved to be a pupil of mine many years betore 
in Rawul Pindi. I was glad to see him again and asked him if 
he was willing his daughter should be baptized. He said, iwies, 
I am because she wishes it. The fact is we are all Christians. 
We have not been baptized, but we confess ourselves believers. 
We read the Bible daily.” 

I then questioned the daughter as to her knowledge and faith 
in Christ. She said she had been taught by the ladies for years. 
Her replies to my questions were clear and her confession ayy 
her faith and experience was most satisfactory. Her mother, 
father and a sister besides the hospital staff were present at the 
baptism. After the baptism, the girl asked me some questions 
as to what she should eat and wear, and whether she might take 


231 


Our Missions in India 


part in the marriage customs connected with her sister’s wed- 
ding. Poor girl, she was far gone in consumption and only 
lived a few days when she was called to meet her Lord and 
Saviour. 

Many incidents of a like character might be given, but these 
Justrate how the seed sown often brings forth fruit years 
after it has been sown. Many a soul enters into the kingdom 
who is unknown to the worker who brought it into saving rela- 
tion to the Saviour of men. - 

The first half century of missionary work, as conducted by 
the Presbyterian church in India, bore comparatively little fruit 
in the villages. The work of education was as yet almost en- 
tirely limited to the large cities occupied as Mission Stations. 
From these centers the work of evangelization, as we have seen, 
was carried on by long tours in the village localities, made by the 
missionaries and their native assistants. In a few of the larger 
villages, Indian evangelists were located permanently, who, 
following the example of the missionaries, would travel among 
the villages in their circuit. All of these itinerant missionaries 
and workers were well supplied with scriptures and tracts in the 
vernacular languages, which they distributed by sale and gift. 
Medicine was also given out to many suffering from the 
more ordinary ailments, malarial fever, diarrhoea, dysentery, &c. 

During the famines, many missionaries took charge of relief 
centers or camps, and supervised the distribution of food to the 
starving, or the payment of money to the refugees employed on 
public works. 

In many places they gathered together children, whose parents 
had died or deserted them. After the famines were past, every 
effort was made to return such children to their parents if they 
could be found. For those left homeless, the orphanages pro- 
vided for bodily wants, and, as soon as they were old enough, 
they were taught in the schools for boys and girls. 

Previous to the year 1881, but few converts dwelt in their 
native villages, excepting those living in Ghorawaha and Mo- 


232 


Preaching in Towns and Villages 


rinda. Such converts were ostracized from their homes and 
found a refuge in the Mission compound. Thus sprung up the 
native Christian villages as a sort of suburb near to the Mission 
compound. By this arrangement, such converts were trained 
and many of them became preachers, teachers, colporteurs, 
assistants in hospitals and dispensaries, compositors in printing 
presses, book-binders, bible women and domestic servants. 
Comparatively few Christians were as yet engaged in Govern- 
ment employ. A few were employed as carpenters, shoemakers, 
weavers and other forms of handicraft. 


233 


CHAPTER XXIV. 


Two New Religious Sects 


WeiilaEe RuRKAVOECT 


AD early as 1863, mention had been made in the Lodiana 
Mission Report of a new sect of Sikhs. The founder of 
this sect was a carpenter, Ram*Singh by name, who lived in a 
small village near Lodiana called Bhaini, but who also had a 
shop in the city near the Mission church. It is said he was often 
seen in the church during preaching services. He was a man of 
little learning, beyond his ability to read and write the sacred 
character of his religion, the Gurmukhi. 

_ By and by he closed his shop and set up as a religious teacher 
(Guru) in his native village. He laid hold of a prophecy in one 
of the sacred books of the Sikhs, to the effect that a new in- 
carnation of the Deity should arise in the east at a place called 
Sambal Muradabad, who should bring deliverance. Crowds 
began to flock to his village, numbering thousands. Questioned 
as to the ground of their faith, they would mention old predic- 
tions recorded in their sacred books. New prophecies were 
invented. The fact that these prophecies were baseless, or that 
they were full of contradictions counted for little. The dis- 
ciples had no mind to examine into the merits of such claims. 
The peculiarity of the sect was that they were heard to utter 
groans frequently, and so the name was given them as Kukas, 
or Groaners. 

The movement professed to be religious, but it was more of a 
political character. The disciples were taught. a kind of military 
drill, which was practiced at Bhaini until they began to be sus- 
pected to be a political party. They then became reticent and 
suspicious of all inquiry as to their faith and practice. They 
desired to have people believe there was nothing peculiar in the 


234 


Two New Religious Sects 


new sect. Nevertheless the Kukas were busy making disciples 
for their Guru. They were known by their head dress, which 
was the ordinary Sikh turban worn at a different angle, some- 
thing like a felt hat sitting crosswise on the head. 

The attitude of the Kukas toward the gospel was antagonistic, 
as their attitude toward the English Government was distinctly 
unfriendly. Christianity is the faith of the conquerers of their 
country. 

Little mention is made of the Kukas in the Mission reports, 
but in the report for 1867, we find a brief note. The Christian 
preachers, as usual, visited the Anandpur Mela. They reported 
that “Although disturbances were expected on account of the 
new sect, the Kukas, our native brethren were permitted to 
labour among the people while the mela lasted.” 

The Kukas seem to have become a reform sect and therefore 
more interested in their own co-religionists than in opposing the 
work of Christians. The statement of the Rev. K. C. Chatter ji, 
in his report for 1870, would lead us to believe they had much 
sympathy with the teaching of the missionaries. He said that 
“Tn almost all our discussions, we had the sympathy and support 
of the Kukas, against other sects of the Sikhs, who held many 
doctrines analogous to those of Christianity.’ It may be that 
Guru Ram Singh’ had accepted some of the lessons he heard 
in the Mission church near by his shop in Lodiana. It is certain 
that he sought to reform Sikhism and to restore it to its original 
character as a pure monotheism, free from idolatry and caste. 
Unfortunately he did not try to free it from the militant spirit 
of Guru Gobind Singh. His folowers carried the almost uni- 
versal lathi, a bamboo stick, six feet in length and often bound 
with iron or brass. The drill which was practiced somewhat 
surreptitiously suggests a militant spirit. When crowds of 
these men gathered at the melas the police watched them with 
some solicitude. 

In the year 1871, a band of these fanatics assaulted a petty 


1 The title of the Kuka reformer. 
235 


Our Missions in India 


sardar (nobleman) wounding some of his servants and taking 
with them his guns and horses. Pushing on to another town 
they robbed and killed a nobleman and one or two of his ser- 
vants, carrying away his guns and horses. The marauders 
added to their numbers, as they went, until several hundred men, 
partially armed, proposed to attack the Rajah of Patiala. Their 
plan was to proceed to Ambala, after they had captured Patiala, 
with his arms and munitions, to attack the English troops. 

They were now in open rebellion, crying “Khalsa raj 
Karega”’: the Sikh reguné shall rule!’ The news of this rising 
had reached the Deputy Commissioner at Lodiana and also the 
Rajah of Patiala. Gathering together the Lodiana police and the 
Rajah’s forces, the Deputy Commissioner attacked the Kuka 
mob and took some 300 prisoners. Believing these to be but a 
part of a rebel army, the Deputy Commissioner blew away from 
a cannon’s mouth about forty men. The following day, the 
Commissioner came from Ambala and, after further investiga- 
tion, caused sixteen more to be blown away. 

These transactions occurred within the territory of the 
Patiala state, accounting for the rapid course of justice. The 
sentences were made by the Rajah himself, but with the approval 
of the English deputy commissioner.’ 

This retribution was terrible; but the Sepoy mutiny was 
still fresh in memory and men remembered its brutal tragedies. 
The government of India disapproved of the act of the Deputy 
Commissioner and dismissed him from this office.* 

The Kuka rebellion was suppressed. Ram Singh the Guru 
and some of his principal followers were deported to Rangoon in 
Burmah, where they remained during their lifetime. The Rajah 
of Patiala refused to allow the Kukas to hold any public 
meetings within his territory, nor could more than five persons 
assemble at any one time for any sort of meeting. 





: 2 At this time the Patiala Rajah had not power of life and death over his sub- 
jects; but had to receive sanction from the Commissioner at Ambala. 


8 This officer had assumed the prerogatives of his superior officer and for this 
reason he was dismissed from office. The Commissioner was within his power. 


236 


Two New Religious Sects 


This rising caused great anxiety in Lodiana, because it had 
been reported that the city was to be attacked. The police 
patrolled the streets night and day. The missionaries were all 
away from home. The ladies were alone. For their protection, 
the police set a special guard. 

No further trouble came from the attempt of the Kukas to 
expel the English and restore the Khalsa Raj. The following 
cold season one of the Indian preachers reported his reception 
in a Kuka village: 


“While preaching in a village near Maler-Kotla, a numbardar* 
of a Kuka village accompanied by several men came and listened 
attentively to the preaching. After the discourse was concluded 
he brought oxen and men to remove the tent, and that same 
night almost forcibly constrained the preacher to go with them 
to their village. Arriving there, they assembled the people to 
hear the Gospel preached, and during the discourse the numbar- 
dar broke his mala (rosary) and declared that he was no longer 
a Kuka, but determined to be a follower of Jesus, and also 
urged the villagers to do the same. They constrained the 
preacher to remain with them two days.” 


The Kukas still exist as a small sect of the Sikhs, having a 
shrine at Bhaini in memory of Guru Ram Singh. So long as 
he lived as a state prisoner in Rangoon, he was visited from time 
to time by devoted followers, who would bring back letters of 
counsel and encouragement to sundry members of his cult. 
These were usually captured and read by the police. Nothing 
was found to incriminate them, wherefore the letters were re- 
turned. Whatever ambition there had been in the mind of Ram 
Singh to pose as a political leader seems to have died out and the 
aged Guru was satisfied to become a martyr to his faith. In 
1874, the Rev. A. Rudolph of Lodiana made a tour in company 
with his Indian assistants, passing through the region in which 
the Kuka disturbances had occurred. He found that the people 


generally deprecated the outrage, and that most of those who 


4A numbardar is a chief of a village and chairman of the village Board or 
Panchayat. 


237 


Our Missions in India 


had been members of the Kuka sect now disclaimed all connec- 
tion with it, and the few that still adhered showed no ill will 
towards the preachers. In the town where the Kuka rebels had 
been arrested, Mr. Rudolph met with much kindness. On one 
occasion, a Kuka family, which had lost several members in the 
outbreak, constrained the Indian preachers to stay and receive 
a meal at their hands. ‘The impression that Mr. Rudolph re- 
ceived was that those sad occurrences two years previously had 
no permanent effect in casting new obstacles in the way of 
propagating the Gospel.” 

2. THe Sat Sancti Sect took its rise about the same time as. 
that of the Kukas. The founder was one Hakim Singh a shop- 
keeper in the village of Rampur in the Patiala state. He had a 
friend in a neighboring village, a contractor on the Sirhind 
Canal, who was taken ill with a fatal disease. Some time before 
his death, he called for Hakim Singh and told him he was about 
to die and that he was dying in the faith of Jesus Christ, whom 
he believed to be none other than the Nishkalank Autar, the sin- 
less incarnation of the Deity, who was foretold in some of the 
sacred books of the Sikhs. He then produced a book from be- 
neath his pillow, called the Upadeshpatri (the Instructor) pub- 
lished in the sacred character at the mission press in Lodiana. 
This book was a popular work in poetry, treating of the duty 
of men to their rulers and of homage to God. It told of sin and 
the way of salvation, closing with an account of the second 
coming of Christ on earth to judge the world. 

“Take this book,” said the dying man, “and have it read to you, 
and if you want to learn more about this Incarnation of God, 
inquire of the missionaries at Lodiana.” 

Hakim Singh took the book and had it read to him. He then 
procured a New Testament and had that also read to him. He 
then distributed the grain in his shop among the poor in his 
village and made over his farm to his son and gave himself up 
to the life of a Guru. He began to gather about him disciples 


5 Lodiana Mission Report, 1874, pp. 4, 5. 
238 


Two New Religious Sects 


to whom he taught the faith of Jesus, the sinless Incarnation of 
God, who was soon to come to judge the world. Not till some- 
time early in 1871, did the missionaries receive any knowledge 
of this man or of his sect. Early one morning a tall Sikh and 
his son, a lad of ten or twelve years, came to the house of the 
superintendent of the Press. They said they had been sent from 
Rampur by their Guru, Hakim Singh, to get some copies of the 
New Testament in the sacred character, Gurmukhi, and also 
some copies of the “Instructor.” They moreover had money 
wherewith to pay for the books. 

On inquiry as to what they wished to do with the books, they 
said there were many disciples of Hakim Singh, and that those 
who came in from distant villages were given a copy of the 
New Testament for use in that village, where the people would 
come together to hear the book read. 

A few days later, two men came for more books. They had 
been instructed to stop with the Christians and to eat whatever 
was set before them. This they did. The next day, before 
leaving, they invited the missionary to visit them in their village. 

A few weeks later, the Rev. John Newton, M.D. of Subathu, 
and Rev. E. M. Wherry of Lodiana, paid a visit to Rampur. 
They found that Hakim Singh had already secured the recogni- 
tion of the village, where everyone called him the ‘Sant’ or 
Saint. The following account of this visit was given at the time : 


“We were led through the narrow lanes of the village, com- 
prising some 5,000 inhabitants, until we reached an adobe build- 
ing, one story high, with a courtyard, about twenty-five yards 
square. Entering through a strong wooden doorway, we passed 
through a long stable into the courtyard. On the right hand 
were the living rooms of the family. On the left was a com- 
modious veranda with a platform two feet above the ground, 
where the Guru or Saint sat upon a bedstead. He was almost 
naked. A hooka or Indian pipe with a long stem stood near by. 
In front of him men and a few women sat crowded together, 
reverently listening to the reading of the 24th, 25th and 26th 
chapters of the Gospel of St. Matthew. The reader was a boy 


239 


Our Missions in India 


about fifteen years of age, who read very fluently. Every few 
minutes the Guru would ejaculate wildly, “Yes, Yes! He is 
coming. Did you not see the stars falling last night? Hip, 
Hip, Sh-h-h-huh!’ With this the Saint underwent strong 
contortions, causing his entrails to twist and move as if they 
were living creatures trying to escape! Then another ejacula- 
tion of ‘Hip—Hip—Sh-h-h-huh’ !”’ 

The people prostrated themselves with murmurings. The 
reading went on until the chapters were ended. It was a strange 
sight. Closer observation showed us that the great majority 
of the devotees were Sikhs, many of them gray headed; a few 
were Hindus, one or two Brahmins and some men of low caste. 
There was evidently great enthusiasm among the hearers. The 
courtyard was jammed full. 

After the service was over, we greeted the Guru and were 
received very kindly and given seats near by. We were asked to 
speak, which we did, emphasizing the atoning work which Christ 
wrought through his suffering and death on the cross. 

We spent a week in this village preaching every day there 
and in nearby villages. The people listened to us respectfully 
but some of them said; “Yes, but he has come already!” On 
enquiry we learned that many believed that the Saint, inside 
the four walls of his own house was a reincarnation of Jesus 
Christ! They expressed themselves as confident that he would 
soon come forth from his seclusion and manifest his Divine 
power and authority. In regard to his teaching, we learned that 
he antagonized caste among his followers; that he refused to 
allow offerings to be made to the spirits of the dead and that 
he refused to allow the ashes of the dead to be carried to the 
Ganges river. These reforms were all to conform his disciples 
to Christian custom. 

* * * * * * * 

A year later when next we visited Rampur, a great 
change had come over the new community. The Kuka rising 
had brought the Sat Sangis under suspicion. The police had 


240 


Two New Religious Sects 


interviewed the Sant and some of his followers. They satisfied 
themselves that the Sant had no political ambition. Neverthe- 
less the law prohibiting assemblies of more than five people at 
a time tended to greatly lessen the enthusiasm of the people. 

When the missionary at a meeting in private alone with the 
Guru reproached him for allowing his followers to think he was 
Christ, he said he had never taught such a doctrine, but when 
he learned that some of the people had such a belief, he winked 
at it for the time being, expecting to correct their faith. For the 
present he said he could not antagonize the error without losing 
his followers. We had reason to believe he did correct the 
error, explaining that he was sent to prepare the people for the 
coming one. 

The missionaries tried to get him to permit his disciples to be 
baptized and so openly to profess themselves to be followers of 
Christ. To this he replied that spiritual baptism was sufficient 
and that water baptism was not needed. 

It became clear to us that the Sant did not wish to cut loose 
entirely from the Indian community, although he uniformly 
treated Christians with deference. He encouraged his followers 
to observe worship on the Lord’s day. The manner of worship 
was a simple reading of a portion of the gospel, all sitting in a 
circle. Then after meditation all prostrated themselves with 
their hands extended, palms upward. This was to signify their 
expectation that they would receive the blessings they asked in 
prayer. The disciples usually made offerings to the Sant when- 
ever they visited him. 

After his death, the disciples for awhile seemed to regard the 
place where he had sat as sacred, but did not erect any temple 
there. Some of the Sat Sangis occasionally call on the mis- 
sionaries. A few of them declared themselves Christians. 
Some who lived in the Nabha state were persecuted as Christians 
and were obliged to either leave the state or re-enter the fold of 
the Sikh faith. 

The hope of the missionaries was not realized, but important 


241 


Our Missions in India 


results can be traced to the teaching of Hakim Singh, Guru and 
Saint. Among these were the following: 

1. The name of Jesus was widely proclaimed as the Sinless 
Incarnation of God and the Saviour of sinful men. Many mem- 
bers of the “True Companionship” (Sat sangi) died in the hope 
of salvation through Jesus Christ. 

2. A school established in Rampur, was taught for nineteen 
years by one of the readers of the Sant. Two young men 
taught in that school confessed their faith as Christians. Both 
of these were poisoned, one of whom died, the other, the now 
famous Sadhu Sundar Singh, evangelist, recovered and still lives 
to proclaim the gospel in many principal cities of India and in 
regions abroad; in India and in foreign lands. 

3. The witnessing of other members of this community has 
no doubt done much to publish the gospel in the Sikh states of 
Patiala and Nabha and in the Montgomery district, whither 
many of this sect emigrated. 


“The fact of this movement is interesting, as it shows the 
secret power of the Gospel working out the destruction of old 
ideas and institutions in the country. People are fond of speak- 
ing of the rise of reformatory sects among the Hindus as the 
result of English education of a secular kind. Here we have a 
case of a like reformatory sect in a Rajah’s territory, where few 
could speak or read a word of English, showing that it is due 
entirely to the power of the word of God read and heard in the 
vernacular® language of the people.” 


6 Lodiana Mission Report, 1870-1871, p. 9. 


242 


COTA Bb gon 


Church Organization 


HE primary purpose of missionary work is the propaga- 

tion of the gospel of Jesus Christ. This postulates the 
organization of churches wherever companies of believers may 
be found. 

The first baptism in the Lodiana Mission took place in 1837. 
The first church session was established at about the same time, 
and the first church of Lodiana was organized, consisting of five 
members; the wives of the missionaries and three Indian Chris- 
tians.* 

In a similar manner churches were organized at Subathu, 
Ambala, Jalandhar, Lahore, Rawul Pindi, Allahabad, Fatteh- 
garh, Fattehpur, Mainpuri, Agra, Etawah, Hoshyarpur and 
Firozpur. As soon as possible such organizations were com- 
pleted by the ordination of ruling elders and deacons. The mis- 
sionaries performed the pastoral duties, until such time as made 
possible the installment of Indian pastors. Church buildings 
were usually built at the expense of the Missions; one at each 
station. In some stations the main hall of the schoolhouse was 
used for divine services on the Lord’s day. 

The next stage in the development of the visible church was 
the organization of the Presbytery, whereby a number of 
churches were united to promote the highest interest of each 
by the strengthening of the spiritual life, by the orderly disc1- 
pline of the members and the ministry, and the furthering of the 
work of evangelization. 

The first Presbyteries consisted of the missionaries at the 
stations, but as soon as Indian ministers and elders were or- 
dained, they became members of Presbytery. 


1 These first converts were Messrs. Goloknath, J. B. Lewis and William Basten. 


243 


Our Missions in India 


In the year 1841, the General Assembly, in the United States 
of America, adopted a resolution recognizing the three Presby- 
teries of Lodiana, Allahabad and Farrukhabad, and also con- 
stituted them, “The Synod of Northern India.” The first 
meeting of this Synod was held at Fattehgarh in 1845. 

In the year 1868, the Presbytery of Lodiana was divided so as 
to form two Presbyteries. The dividing line was the Sutlej 
river. The new Presbytery was called the Presbytery of Lahore, 
to which was added the district of Firozp. To the four 
Presbyteries in Northern India was added the Presbytery of 
Kolhapur in the year 1872, at which time the old and new school 
Presbyterian churches were reunited in America. 

The name of the Synod was then changed by dropping the 
word “Northern” making it The Synod of Indta. 

In the original constitution of the Lodiana Mission there were 
several members of the Reformed Presbyterian Church of 
America, who were affiliated with the Mission, occupying the 
separate stations of Saharanpur, Dehra and Rurki. In 1841, 
the Reformed Presbyterian missionaries organized the Saharan- 
pur Presbytery, but in 1884, all the members of this Presbytery 
united with the Presbytery of Lodiana, excepting two ministers 
and one elder, who perpetuated the Saharanpur Presbytery. 

At the meeting of the Synod of India, December 8th, 1884, 
the membership was as follows, indicating the growth of the 
church during the first half century of its existence: 


ALLAHABAD PRESBYTERY : 

Rev. W. F. Johnson, Rev. Thomas Tracy, Rev. J. F. Hol- 
comb, Rev. J. J. Caleb, Rev. J. C. R. Ewing, Rev. E. Nabi 
Bakhsh, Ministers ; Malcolm Lewis and Daya Ran, Elders. 
FARRUKHABAD PRESBYTERY : 

Rev. J. S. Woodside, Rev. J. J. Lucas, Rev. G. A. Seeley, Rev. 
Mohun Lal, Rev. G. W. Pollock, Rev. Rajaram Chitambar, Rev. 
J. M. Alexander, Ministers; J. F. Houston, T. Scott, Baldeo 
Parshad, Sukh Pal and Dharm Singh, Elders. 

LAHORE PRESBYTERY : 
Rev. John Newton, Rev. C. W. Forman, Rev. J. F. Ullmann, 


244 


Church Organization 


Rev. Goloknath, Rev. K. C. Chatterji, Rev. B. D. Wyckoff, Rev. 
F. J. Newton, Rev. P. C. Uppal, Rev. J. C. Bose, Rev. Abdullah, 
Rev. R. Morrison, Rev. Isa Charan, Ministers; David Abdullah, 
R. C. Das and Gamu Shah, Elders. 

LopDIANA PRESBYTERY: 

Rev. A. Rudolph, Rev. E. M. Wherry, Rev. J. B. Dales, 
Rev. W. Basten, Rev. Matthias, Rev. Ahmad Shah, Rev. dads 
McComb, Rev. H. C. Velte, Rev. Sundar Lal, Rev. W. Vieraees 
Morrison, Rev. A. P. Kelso, Rev. R. Thackwell, Rev. C. B. 
Newton, Rev. G. McMaster, Rev. T. W. J. Wylie, Rev. Kanwar 
Sain, Rev. M. M. Carleton, and Rev. E. P. N ewton, Ministers ; 
R. K. Bannerji, Jaimal Singh, Joseph Kerr and K. B. Sircar, 
Elders. 


KOLHAPUR PRESBYTERY : 

Rev. R. G. Wilder, Rev. G. W. Seiler, Rev. J. M. Goheen, 
Rev. G. H. Ferris, and Rev. L. B. Tedford, Ministers. 

This Synod was on the same footing as those of the home 
Synods, so that cases appealable to the General Assembly in 
America might be carried up through the Synod of India. After 
two or more such appeals had been considered by the Assembly, 
it was decided to make the Synod of India the final court of 
appeal for all Indian members. It was in fact almost impossible 
for the General Assembly, or even a Judicial Commission to 
properly adjudicate such cases in America. 

Not only so, but the personal presence of an appellant obliged 
an expense too heavy to be borne by him. Moreover such cases 
were likely to create unpleasant relations between the Indian 
and foreign members of the church. 

The Synod did much to secure regularity and uniformity of 
procedure, carefulness in keeping the records of business, and 
promptness in carrying out the program of Presbyterial busi- 
ness. 

When the Presbyteries grew in strength and the Indian mem- 
bership became equal in number, and sometimes greater in num- 
ber than the American membership, much dissatisfaction grew 
up in the church. As an Indian democracy, the inequality 


245 


Our’ Missions in India 


between American and Indian members was too clear to escape 
observation. Two proposals were made to solve the problem. 

One proposal was to sever the Presbyterial relation of the 
foreign missionaries from the Indian Presbyteries, and so make 
the latter entirely independent, foreign missionaries being per- 
mitted to sit as consultative members. 

The second proposal was that foreign missionaries be allowed 
to unite with the Indian and American churches, having full 
powers as ministers in the courts of the Indian church and yet 
retain full connection with their home presbyteries and be 
amenable to them in case of discipline. 

Neither of these proposals was practicable. To eliminate the 
foreign missionaries from the Indian Presbyteries would prac- 
tically dissolve most of the Church sessions and many of the 
Presbyteries. In some of the Presbyteries, there were as yet no 
Indian pastors. In any case the sessions and presbyteries would 
be too weak to do effective work. To be sure the foreign mis- 
sionaries might sit as corresponding or consultative members, 
but such a plan would certainly become irksome to both Indian 
and foreign constituents. The second proposal was condemned 
by the fact of its being contrary to presbyterial law and usage 
to permit a minister to belong to two presbyteries at the same 
time. 

One other plan was possible, but for the time being was held 
to be inexpedient. This was that foreign missionaries be per- 
mitted to withdraw from their home presbyteries and to unite 
with their Indian brethren to form an independent Indian 
church. This plan involved the separation of the Synod of 
India from the parent church in America. This plan eventually 
had realization, when many Presbyterian denominations united 
to form the Presbyterian church in India. 

In the meanwhile, the Synod of India continued as a Synod 
of the General Assembly of the Presbyterian church in the 
United States of America. It achieved the translation into 
the Hindustani language of the Confession of Faith, the Form 


246 


Church Organization 


of Church Government, the Westminster Larger and Shorter 
Catechisms, including the Apostles’ Creed. To these was added 
a hymn book, compiled by a special committee, which has run 
through several editions. 

The question as to the reopening of the theological seminary 
within the bounds of the Synod was brought before the Synod 
at its meeting held in Saharanpur in 1883. Eight years had 
elapsed since the closing of the seminary in Allahabad. A com- 
mittee of three, consisting of the Rev. K. C. Chatterji, Rev. J. J. 
Lucas and Elder Malcolm Lewis, was appointed to consider and 
report upon this matter. They were to report specially as to 
the probable number of students available, the best place in 
which to establish the school and to discover some way of pro- 
viding for its support. As the outcome of this committee’s work 
and the deliberation of the Synod, it was resolved to establish 
the theological seminary at Saharanpur. A board of directors 
was appointed, consisting of two members from each presbytery, 
ten in all, with instruction to take all necessary steps for the 
inauguration of the seminary. The Rev. E. M. Wherry and the 
Rev. J. C. R. Ewing were appointed professors. Suitable build- 
ings were erected for the accommodation of the students, with 
class rooms, both for the students admitted to the regular course 
of theological study and also for a preparatory class with a 
course of study covering two years. 

Early in the next year the seminary was formally opened. 

The ambition of the new regime was to present to the students 
a course of study such as would make them fit for the pastorate 
and evangelistic work of the Indian church. Special stress 
was laid on the spiritual life. Close attention was given to Bible 
study. Theology was made a systematic study of the doctrinal 
teaching of the sacred scriptures. Church history and also secu- 
lar history, in so far as it touched upon the history of the Bible, 
were taught, so as to enable the Indian student to understand the 
historic setting of scripture narrative. Regular evangelistic 


247 


Our Missions in India 


work was carried on at stated periods in city and village in 
order to make the work of the seminary practical. 

One great difficulty in the work of teaching was the want of 
suitable text books in the Urdu language. This obliged teaching 
by lectures, or at least the outlines of lectures, to be written out 
slowly by men unaccustomed to taking notes in a lecture hall. 
This also led the professors to write text books, most of which 
are still used in this and other theological seminaries. Among 
these were a Greek Urdu Lexicon of the Greek Testament, by 
Rev. J. C. R. Ewing, D. D. an Outline of Ancient History, and 
a Manual of Islam, and a Compend of Church History, written 
by Rev. E. M. Wherry, D. D. Along the same line, text 
books on Genesis and Exodus and C ommentaries on Leviticus 
and the Epistles of Paul to the Corinthians were written by 
Rev il eulslucase ls )saasn exegetical commentary on the 
Acts of the Apostles was written by Professor B. B. Roy. 
The same author has written excellent booklets on the teach- 
ings of various phases of Hindu thought and life. Rev. H. 
Ge Veltes* D2 De shas contributed two valuable works on 
Biblical Introduction; and Rev. Dr. W. F. Johnson has given 
the Indian Church a profound work on 5S ystematic Theology, 
along with Commentaries on the Minor Prophets. ‘This literary 
work has contributed much to further the cause of theological 
training and has also added much to the volume of religious 
literature, suited not only to the needs of the ministry but also 
for the general reader. 

The Saharanpur theological seminary has continued to send 
out a number of men annually, who have entered the service of 
the church as evangelists and pastors. Some of these have dis- 
tinguished themselves as pastors and superintendents of home 
missions. Not a few have been successful as authors and trans- 
lators. In almost all of our Presbyteries they outnumber the 
foreign missionaries and are nearly always a majority on im- 
portant committees. There is no institution within the bounds 


248 


Church Organization 


of the Missions which ministers so much to the advancement of 
the church. 

An important annex to the seminary is the training school for 
the wives of the students, founded by Mrs. Wherry and Mrs. 
Ewing. The purpose of this school is to teach the wives of those, 
who are being trained for village work, so that they may be 
worthy helpmeets, capable of promoting the work of evangelism 
among the village women, who are almost entirely illiterate. 
This school has been continued through the years gone by and is 
still a very important institution. It has always been conducted 
by the wives of the professors, aided by Indian and American 
ladies. Along with it is a school for the children of the married 
students. 

Through the beneficence of two consecrated laymen in 
America? the Taylor Memorial and the Severance hall have 
been built, providing commodious classrooms for both men and 
women and a library for the seminary. 

The advance of English education in India has made it possi- 
ble for young men to receive their theological education in 
English. Several men have received training for the highest 
places in the Indian church. 


2 Mrs. Livingstone Taylor of Cleveland, Ohio, and Mr. Louis Severance of New 
York City. 


249 


CHAPTER XXVI. 
Evolution of a United Church 


| OL ara in the history of organized Presbyterianism in India, 
the thought of uniting the many denominations of Pres- 
byterian name began to move the leading men to consider the 
question of bringing these bodies together so as to form a single 
Presbyterian organization. 


“The subject of a closer union of Presbyterian churches in 
India was first brought prominently forward in 1863 by a 
pamphlet written by Mr. J. T. Maclagan, an elder of the Church 
of Scotland and later Secretary of the Foreign Mission Com- 
mittee of ‘that Church. The matter was taken up definitely by 
American Presbyterians at the triennial meeting of the Synod 
of North India in 1865. A Committee was appointed to corres- 
pond with different Presbyterian bodies in India to ascertain 
their thought on this subject. This Committee—Messrs. John 
H. Morrison, J. J. Walsh and James L. Scott—reported to the 
next Synod meeting held in Saharanpur in 1868 that the pro- 
posal for a closer union among Presbyterians had been cordially 
approved, but that several of those who replied to the circular 
saw many practical difficulties in the way. The Synod re- 
appointed the Committee, except that instead of Rev. James L. 
Scott, gone on furlough, Rev. Samuel H. Kellogg, D.D. was 
named.” 


This committee issued a new circular, addressing the repre- 
sentatives of the various Presbyterian churches in India, asking 
them to secure from their Presbyteries the appointment of one 
representative from each Presbytery “to continue this corres- 
pondence and endeavour to induce other bodies of Presbyterians 
to appoint similar Committees to confer either by letter, or to 
arrange a meeting among themselves for conference, as to what 
are the practical difficulties in the way of a United Presbyterian 
General Assembly for India, how those difficulties may be over- 


290 


Evolution of a United Church 


come, and on what terms such union could be accomplished.””* 
It was understood that the results of this correspondence would 
not commit the bodies represented to any action. Each Pres- 
bytery was asked to say whether it approved of a special general 
conference for a fuller discussion of the question of union. 

After further correspondence a conference was called to meet 
at Allahabad on the 5th January, 1871. 

This conference met in the Katra Church, Allahabad, at 
12 o’clock on the day appointed and continued in session for 
two days. The discussion was in general on the following two 
points : 


1. The means to be employed to secure definite opinion of 
the different churches as to the advisability of forming a general 
organization for the Presbyterian Church in India. 

2. In the event of this general organization for the Presby- 
terian church in India, being formed, what would be its relation- 
ship to the Mission Boards of the different Home Churches? 


The Rev. Dr. J. H. Morrison presided at all the sessions of 
this conference. When the scheme had been approved by the 
conference, the Moderator was asked “to prepare a minute, 
setting forth the scheme to be presented to the different Presby- 
ferian organizations in India, which would embody the views of 
this conference on the proposed general organization of the 
Presbyterian Church in India.” The moderator, Dr. Morrison, 
drew up a formal statement as to the plan for a general Presby- 
terian organization for India, particularly emphasizing the bene- 
fits it would bestow upon the Indian people. He said, 


“The effect of such an organization would be, that all the 
advantages, derived by our Home Churches from their General 
Assemblies, and of which we are practically in a great measure 
deprived by reason of our distance from them, would be enjoyed 
by Presbyterian Churches in India through their own General 
Assembly.’’” 





1 Presbyterian Union, p. 9. 
2 Presbyterian Union, p. 18. 


251 


Our Missions in India 


The conference appointed a committee of correspondence as 
follows :—Rev. Dr. J. H. Morrison, Rev. J. J. Walsh, Dr. 
Valentine, Rev. Dr. Murray Mitchel and Rev. J. Williamson. 

The conference adjourned to meet again in Allahabad on 
November 16, 1871, at the time of the meeting of the Synod of 
India (the name of the Synod having been changed by the 
General Assembly of the Presbyterian Church, U. S. A.). 

The conference again met in Allahabad according to the 
adjournment. Besides the members of the Synod of India who 
were present, representatives of the Church of Scotland, the 
United Presbyterian Church of Scotland, the Free Church of 
Scotland, and the Irish Presbyterian Church were present. Rev. 
Dr. Murray Mitchell was elected chairman. 

The question of Union was again discussed and the following 
resolutions passed: 


“1. That, while the Conference is fully convinced of the 
exceeding desirableness of a corporation union embracing all 
Presbyterians in India, it yet sees certain practical difficulties 
in the way of its immediate accomplishment. 

“2. That for the present and with a view to the realization 
of this union in due time, the conference recommended that a 
general convention of Presbyterian ministers and elders be held 
from time to time, as may hereafter be determined, for the pur- 
pose of consultation and cooperation in all that pertains to the 
extension of the Kingdom of Christ in India; and that, as a 
means of securing this object, a meeting of ministers and elders 
be held at the time and place of the proposed General Missionary 
Conference for all India. 

“3. The Conference is fully persuaded that a corporate union 
of those who hold the same principles of Church government 
would not retard, but would really hasten the coming of the 
blessed day when over the whole earth there shall visibly be one 
fold under one shepherd.’’* 


At the time appointed (December 30, 1873) forty-two mem- 
bers of the All-India Conference of Missions meeting in Alla- 
habad came together to consider the matter of the union of 

3% Presbyterian Union, pp. 21-22. 

252 


Evolution of a United Church 


Presbyterian bodies in India. The Rev. Dr. Wilson of Bombay 
was elected chairman. After much discussion, it became evident 
that the way was not yet open to realize the ideal of one Pres- 
byterian church of India. The Americans were ready. Their 
church organization was more complete than that of any other 
Presbyterian church in India. Not one of the Scotch churches 
had cared for a Synod. Very few of their churches had native 
pastors, and the number of ministers was so small that without 
European membership even a Presbytery was impossible of 
realization. Union of some kind was believed to be exceedingly 
important and every conference insisted upon persistent effort 
to further the eventual organic union of the churches. To this 
end the Allahabad conference of 1872 passed the following reso- 
lutions : 


“1. That in the present circumstances of the several Presby- 
terian bodies here represented, it is most desirable, that, without 
reference to any organic union, they should be as speedily as 
possible consociated together for consultation and cooperation in 
furtherance of the common work in which they are engaged in 
this great Gentile country, such a consociation being declarative 
of the agreement which existed between the different Presby- 
terian Churches in India. 

“2. That the Committees and Boards in Europe and America, 
who are represented in India, by these Presbyterian bodies, be 
informed of the opinion of said bodies with reference to the 
formation of a Presbyterian consociation, which shall in no 
degree compromise the position which these bodies at present 
occupy in connection with their respective Churches and Church 
Courts.” 

“3. “That for the purpose of formally founding the pro- 
posed consociation, a meeting to be convened by the Rev. J. H. 
Morrison, D.D. shall be held at Allahabad next cold season at 
which representatives of the different Presbyteries and Classes 
of India shall be invited to attend.’””* 


As authorized by this resolution, Dr. Morrison named No- 
vember 26, 1873 as the date for the next conference. At this 





4 Presbyterian Union, p. 24. 


253 


Our Missions in Indta 


conference the idea of organic union of Presbyterian churches in 
India was practically abandoned as impracticable, at least for the 
present. Although the way towards organic union of Presby- 
terian churches in India seemed to be closed for awhile at least, 
the appointment of a committee to correspond with the home 
assemblies and Boards of Foreign Missions, in regard to a 
confederation of churches, gave assurance that the ideal of 
a united Presbyterianism had not been given up. The meeting 
of the convention of the confederation according to the 
arrangement made at the conference held in Allahabad in 
November, 1873, was called to meet in Allahabad on the 4th 
Thursday of December, 1875. The Rev. Dr. Morrison, chair- 
man, and the Rev. J. Williamson, secretary of the conference 
of 1873, were asked to serve in the same offices for the con- 
ference on Presbyterian Alliance. The members delegated to 
attend this meeting were: 

“The Rev: Messrs..\J. El. Mosrison, Eo Mo Wherry ars 
Kellogg, A. Brodhead, J. F. Holcomb, F. Heyl and J. J. Caleb, 
ministers; and Munshi Paul, Ruling Elder of the American 
Presbyterian Church; the Rev. T. W. J. Wylie of the Reformed 
Presbyterian Church of America; Rev. J. Williamson, minister, 
and Messrs. R. Simson, A. Anthony, and J. Clark, Ruling 
Elders, of the Church of Scotland; Rev. W. Stevenson, of the 
Free Church of Scotland; Rev. W. Martin, and Dr. Sommer- 
ville, of the U. P. Church of Scotland; Dr. J. Scudder; of the 
Reformed Church in America.’”” 

The secretary having read the deliverance of the General 
Assembly of the Church of Scotland, members of the Free 
Church of Scotland and of the U. P. Church of Scotland made 
verbal statements, showing the agreement of their churches with 
the proposed confederation. Dr. Morrison reported the action 
of the General Assembly of the American Presbyterian Church; 
and Dr. John Scudder reported the action of the Reformed 
Church of America. All these churches commended the plan of 
a Federate Union, but enjoined their representatives to do noth- 





5 Proceedings of the Conference on Presbyterian Alliance. 


254 


Evolution of a United Church 


ing affecting the authority of their churches in the homeland, 
without first presenting the proposals to them for approval. 
After full discussion the following action, in agreement with the 
sentiments of the home churches, was adopted. 


1. That the name of the proposed Presbyterian organization 
should be the “Presbyterian Alliance of India.” 

2. That the Churches, which hold the word of God as con- 
tained in the scriptures of the Old and New Testaments, to be 
the only Rule of Faith and Practice, and whose system of doc- 
trine and general principles of Church polity are common to the 
standards of the Presbyterian Churches in Europe and America, 
be eligible as members of the Alliance. 

3. That the Alliance should meet in council ordinarily once 
ingehreewyecars.0a° 

4. That the Council shall consist of delegates appointed by 
the Ecclesiastical bodies forming the Alliance, the ratio of repre- 
sentation to be one Minister and one Ruling Elder for every six 
members of Presbytery or body corresponding thereto, it being 
understood, that when a Presbytery or body corresponding 
thereto had fewer than six members, that they appoint one 
Minister and one Ruling Elder. 

5. That the officers of the Council shall be a Moderator and 
Anwlenk: 

6. That the objects of the Alliance shall be— 

(a) To promote mutual sympathy and the sense of unity 
among the Presbyterian Churches in India. 

(b) To arrange for co-operation and mutual help. 

(c) To promote the stability and self-support of the 
Native Churches, and to encourage them in direct labour for 
the evangelization of India. 

7. That the powers of the Alliance shall be limited to the car- 
rying out of the above specified objects, and to the adjudication 
of such questions as may be referred to it by the Supreme 
Courts of the mother Churches; further than this, they shall be 
merely consultative and advisory. 

8. That the several Presbyteries, and Ecclesiastical bodies 
corresponding thereto, be made acquainted, through their Clerks, 
with the basis of alliance approved of by this meeting, and that 
they be invited, after obtaining the sanction of the Supreme 
Courts of the mother Churches, to become members of the 


255 


Our Missions in India 


Alliance by appointing delegates to its next Council, or by 
otherwise signifying their adhesion thereto. 

9. That the Chairman and Secretary draw up a letter to the 
Home Churches, setting forth the desirability of such an organi- 
zation as the “Presbyterian Alliance of India.” 

10. That the Chairman send copies of all the documents 
which bear upon the question of the Indian Presbyterian 
Alliance to the President of the Presbyterian Council which 1s 
to meet at Edinburgh in July, 1876 and that he request the Com- 
mittee of business to be good enough to make arrangements for 
giving the Rev. Dr. John Scudder of the Reformed Church of 
America, the Rev. Dr. Brodhead of the American Presbyterian 
Church, and the Rev. W. Martin, U. P. Church of Scotland, an 
opportunity of explaining to the Council the position in which 
the Presbyterian Churches in India stand.° 

The Alliance then arranged for collecting statistics of all 
Presbyterian churches in India, and, at the suggestion of the late 
Dr. Wilson of Bombay, a Committee was appointed to consider 
ways and means to establish a periodical for Presbyterian and 
Missionary Intelligence, consisting of the American Presby- 
terian missionaries resident in Allahabad, the Rev. J. J. Caleb, 
the Rev. J. Williamson and Messrs. Anthony and Simson. This 
committee was authorized to take such action as might be 
regarded advisable. 

It was agreed that the first meeting of the Council of the 
Alliance should be held at Allahabad on the 19th December, 
1877. 

This organization of the Indian Presbyterian Alliance served 
a most valuable purpose in the interest of Presbyterian Union 
in India. Many churches had lost interest because they could 
not see a practical solution of difficulties. The apathy on the 
part of some churches in the home lands sometimes approached 
an open antagonism. All were discouraged by the slow progress 
made. Conference after conference seemed to be helpless. 
Finally the suggestion of a-federal union in the interest of co- 





° Proceedings of Conference, Allahabad, 1875, pp. 4, 6. 
256 


Evolution of a United Church 


operation and sympathy seemed to provide for our need. 
Enthusiasm characterized the meetings. Members felt that they 
received much help from the conferences. Many began to 
realize a new strength in union. In a way the churches realized 
a new dignity due to the Alliance taking the place of an assem- 
bly. And yet they more than ever realized the need of an 
assembly. They began to work up union endeavor to further 
education, especially in theological education. They even 
thought the home churches might constitute the alliance as a 
sort of high court to decide questions and disputes, especially 
where Indians were concerned. But in this they had a sad 
disappointment. The home assemblies decided that such assem- 
bly would be anomalous and so the hope died. More and more 
the need was felt and soon they turned back to the original 
thought of an Independent Indian Presbyterian Church. 

Accordingly, at the fifth Council, Dr. J. W. Youngson gave 
notice as follows :— 


“That whereas there is nothing in doctrine, polity or worship 
to keep the Presbyterian Churches in India apart, and 

“Whereas the interest of Christianity more especially from a 
missionary point of view, would be advanced by their union, it 
is resolved to appoint as a Committee of the Alliance the Com- 
mittee of the Indian Presbyteries on union, to formulate a basis 
of union, on the basis of the resolutions of this Council, and to 
send it down to the various Presbyteries and bodies correspond- 
ing thereto for approval and transmission to the Home authori- 
ties for their sanction.” 

The work of the Council of the Presbyterian Alliance had 
culminated in a definite scheme of union. The proceedings had 
been printed and were placed before the Presbyteries or bodies 
corresponding thereto in order that they might take action for 
approval, amendment or rejection, such action to be reported 
to the next (the sixth) Council of the Alliance. “The arrange- 
ments for the meeting of the Council were left in the hands of 


257 


Our Missions in India 


the Moderator (K. S. Macdonald) and the Clerk (J. M. 
Hamilton ).’’* | 

These bright hopes of a speedy consummation of the union 
of Presbyterians were again doomed to be deferred. Some 
Presbyteries, when confronted with the responsibility of sever- 
ing their connection with the home churches, hesitated and 
finally concluded that the time had not come when they could 
venture on so serious a change. They could not reject a pro- 
posal so true to their ideal, but they could wait. 

Other Presbyteries could not get the consent of the Home 
Assemblies, who were afraid their children in this land could 
not grow up without the nourishment provided by the mother 
church. Still others were held back by financial interests which 
would be affected by their withdrawal from the home assembly. 
These reasons and others not mentioned caused so much delay 
as to discourage those responsible on this side and so it came to 
pass that the sixth Council of the Presbyterian Alliance was 
not called to meet for eleven years ! 

In this interim, the churches in the Madras Presidency had 
taken action in the interests of Presbyterian union. It seemed 
wise to form a Synod to be composed of the Scottish Presby- 
terian churches and the classes of the Reformed Church of 
America. This church was called the South India Presbyterian 
Church. This union had demonstrated the feasibility as well 
as the advantages of any union of Indian Presbyteries. It was 
a great stimulus to the larger movement toward the union of 
all Presbyterian churches in India. 

When therefore a few representatives of the Presbyterian 
Alliance met, at a conference of Christian workers in Mus- 
soorie in 1900, and the question was asked, why the Alliance 
seemed to have become moribund, some one suggested that 
measures should be taken to restore the union movement. A 
meeting was called for the next morning, when a letter was 
addressed to the Rev. Dr. Macdonald, Convenor of the Fifth 


7 Proceedings of Council Alliance, p. 25. 
258 


Evolution of a United Church 


Council, asking him to call another council meeting to assemble 
at Allahabad in February, 1901. 

In February the sixth Council meeting was held in the Jumna 
Mission church. The two questions proposed for discussion 
were those apparently settled eleven years before: 

(1) Is organic union of Indian Presbyterian Churches desir- 
able? and (2) Is organic union now practicable? We quote 
from the Minutes: 


“Although there had been no meetings, it was soon found 
that the sentiment in favor of union had gained much strength 
in the interval. It was realized that organic union was not 
only desirable, but also practicable, and a Committee was 
appointed to draw up a synopsis of doctrine and to complete 
the work of formulating in detail the basis of the proposed 
union of the Churches.” 


The Committee on Synopsis of Doctrine met in Dehra Dun 
on the 28th-30th of September, 1901. They had before them 
the Confession of Faith, and Constitution and Canons of the 
South Indian Presbyterian Church. Taking this as a working 
basis, the committee went over the Confession of Faith article 
by article, making note of changes suggested in order to adapt 
it to the purposes of the proposed united church and as a defi- 
nite proposition resolved to present the following synopsis to the 
Seventh Council of the Presbyterian Alliance. 

The Committee on Synopsis of Doctrine then printed its 
report and sent copies down to the Clerks of Presbyteries and 
to members of the committee for criticism and amendment. 
The synopsis of the replies received from the Presbyteries 
were considered by the Committee, in consultation with the 
committee for completing the basis, at Allahabad on the 9th, 
10th and 11th of December, and was modified somewhat fur- 
ther, 

Printed reports of the work of the Committee on Synopsis 
of Faith, Rev. Dr. Fraser Campbell, Convenor; and the report 
of the committee for completing the basis of union, Rev. Dr. 


209 


Our Missions in India 


Kali Charan Chatterji, Convener ; were presented to the Seventh 
Council of the Alliance which was held at Allahabad on the 
11th, 12th, 13th and 14th December, 1902. The Seventh 
Council accepted the Basis of Union presented by its com- 
mittee tentatively, and appointed a special meeting, to be held 
one year later, when all the replies of Presbyteries in India and 
of the mother churches in the home lands could be considered. 

This meeting, held in 1903, had before it in printed form 
the results of the work of the Committee of the Alliance and 
also of the various assemblies in the home land. Out of this 
the Alliance was able to formulate, in a complete form, the 
Confession of Faith, the Constitution and Canons of the 
United Church. The name finally adopted was The Presby- 
terian Church in India. 

A representative Council was called to meet at Allahabad in 
December," 1903))Rev. James® Gray, 12) Ds) Moderatoiwew- bis 
Council completed the work of organizing the new church. 

A Provisional General Assembly was arranged for in 1904. 
The Eighth Alliance Council meeting met in the Jumna Pres- 
byterian Church, Allahabad, on the 15th December. Rev. Dr. 
D. Mackichan was elected Moderator. Rev. Dr. K. C. Chatterji, 
Vice Moderator, and Rev. Dr. J. A. Graham, Clerk. Final 
reports of business committees were presented. After in- 
structing the delegates appointed by Presbyteries to meet at 
8 A. M. December 19th for the purpose of constituting a Pro- 
visional General Assembly, the Council adjourned sine die. The 
work of the Indian Presbyterian Alliance was now finished. On 
the morning of December 19th at 8 A. M. the delegates to 
General Assembly met in the Jumna Presbyterian Church, 
Allahabad. 

After a devotional service conducted by the Rev. Dr. K. C. 
Chatterji the Assembly was constituted. The Rev. K. C. 
Chatterji, D.D. was elected Moderator; the Rev. J. A. Graham 
was elected Clerk. The various Committees of Assembly were 


260 


Evolution of a United Church 


announced. The Moderator addressed the Assembly and closed 
the session with the benediction. 

The consummation of the union of nine Presbyterian bodies 
to form a single Presbyterian church in India was in a very 
special sense an accomplishment of our American Missions in 
India. The first promotor of such a union was Rev. Dr. John 
H. Morrison, who for twenty-five years labored in season and 
out of season for Presbyterian union. He especially desired to 
see the Indian churches occupy a place of independence. While 
two important bodies, the American United Presbyterian and 
the Welsh Presbyterian churches were at that time unable to 
come in, yet one, the Welsh Presbyterian church, was able to. 
unite in 1919, It is hoped that the remaining unit may yet join 
up. 

A later and larger union of Protestant churches has been 
accomplished. The Synod of Madras, which came into the 
Presbyterian church in India on the understanding they might 
withdraw in order to unite with the Congregational churches 
to form the South India United Church, was permitted to with- 
draw in 1908 in order to consummate that union. And later, 
when the possibility of a union of the Bombay Synod with the 
West India Congregational Church to form a West India 
United Church, was suggested, the Presbyterian church in India 
proposed a larger union of all Presbyterian and Congregational 
churches to unite with the South India United Church to form 
one United Church of India. At present writing this union 
seems near at hand.” Most of the missionaries are connected 
with this Indian church and are in a position to place it upon a 
solid basis. The result is that our missionary work is on the way 
to become a part of the work of the United Church in India. 





8 On the 30th day of December, 1924, the organic union between the Pres- 
byterian Church in India and the Congregation Church of Western India was con- 
summated, The name of the united body is THe Unrrep CHURCH OF INDIA 
(NortH). This Church is in doctrine and polity a sister to the South India 
United Church, EK. M. W. 


261 


(GETAP PE Raa 


Co-operation of Missions and the Church 


|B the early days of the Mission, Dr. John C. Lowrie advised 
the missionaries to form a Presbytery as the official body 
which should transact all business relating to the evangeliza- 
tion of the non-Christian people. His purpose was to interest 
every elder and ordained minister of the Indian church in the 
work of the missionaries. But as yet there was no organized 
Presbytery. Not until three years had passed (1837) was any 
effort made to organize one. The need was keenly felt, but two 
ministers could not legally act. There should be at least three. 
It so happened that among the recruits lately arrived one was 
a minister of the Reformed Church (Covenanter), Rev. J. R. 
Campbell. He was asked to unite with them to constitute the 
Presbytery of Lodiana. ; 

Three missionaries had come out as teachers and were un- 
ordained: Jesse M. Jamieson, William 5. Rogers and Joseph 
Porter. These men were now, after the usual examinations, 
ordained to the ministry. The Presbytery thus constituted con- 
sisted of the following members: Rev. John Newton, Rev. James 
Wilson, Rev. James R. Campbell and the three newly ordained 
ministers above mentioned. 


“The whole thing,” says Mr. Newton, “was of course irregu- 
lar: but the anomalous position in which the missionaries were 
placed seemed to them to justify it: and the principle of it has 
since been recognized by the proposed alliance of different 
Presbyterian bodies occupying the same Mission field, for cer- 
tain ecclesiastical purposes. 

“The matter was soon after brought to the notice of the 
General Assembly (in America) ; and, while the Assembly dis- 
approved the measure, it gave informal validity to it, by 
acknowledging the three brethren— Jamieson, Rogers and 


262 


Co-operation of Missions and the Church 


Porter as truly ordained ministers, and directing them, with the 
original two in its connection, to constitute the Presbytery of 
Lodiana.”’* 

It was not until ten years later that an Indian minister, the 
Rev. Goloknath was added to this Presbytery. In this interim, 
a few ruling elders were ordained and so became eligible to be 
representatives of their church in the Presbytery. 

The Reformed Presbyterian (then Covenanter) Church 
missionaries organized their own Presbytery, known as the 
Presbytery of Saharanpur. The American missionaries of both 
of these Presbyteries constituted the Lodiana Mission. Under 
such circumstances, it was difficult to work out a scheme 
whereby all the work done by the Mission could be undertaken 
by the Presbytery. Morever, the fact that the Mission, as a_ 
finance committee of the board in America, had from the 
beginning transacted all the business of both the Mission and 
the Indian churches, excepting the purely ecclesiastical affairs 
of the congregations and the discipline of the members, tended 
more and more to exalt the Mission above the Presbyteries. 
This state of things eventually created a spirit of dissatisfaction 
among the Indian ministers and elders. The question arose as 
to some way out of this embarrassing situation. The first plan 
proposed was made by Rev. John Newton, the senior member 
of the Mission. It was that the Mission be dissolved and that 
all business be transacted by the Presbyteries. A committee was 
appointed, consisting of Rev. John Newton, Rev. E. M. Wherry 
and Rev. A. P. Kelso, “to draw up a definite plan for con- 
ducting Mission business through the Presbyteries with a view 
to dissolving the Mission, and to present it at the next annual 
meeting.”’” 

The deliberations of this committee resulted in a definite con- 
clusion: (1) That the Mission should not be dissolved, because 
many matters could not be wisely managed by the Presbyteries: 
e. g. the conducting of business relating to the woman’s work 





1 History of the A. P. Mission, India, pp. 67, 68. 
2 Minutes of the Lodiana Mission, 1877, p. 30. 


263 


Our Missions in India 


in zenana and girls’ schools, the union work of the two Pres- 
byterian churches and the problems growing out of correspon- 
dence with Government, and all questions of inter-Mission co- 
operation, (2) The Committee recomnended a gradual commit- 
ment of Mission work to the Presbyteries. The first depart- 
ment of work to be committed to the Presbytery was that of 
evangelistic service in the sphere of the preaching of the gospel, 
the formation of churches, the appointment of pastors and 
evangelists, and the general work relating to church life. 

If the Presbyteries should be unable to collect from the 
churches the money necessary to carry on the work of evange- 
lization, they might appeal to the Foreign Mission Board in 
America through the Mission; but, in such case, the Mission 
should be entitled to inspect the work done and also to receive 
reports for transmission to the Board. 


“According to this view, the Mission would be a medium of 
communication between the Presbyteries and the Board in 
regard to any agents the Board might be expected to furnish, 
and any pecuniary grants the Presbyteries might be constrained 
to ask; and the Mission, as the Board’s representative, would 
at the same time keep an eye upon the work done at the 
Board’s expense, so as to know whether such work was entitled 
to continued support or not.* Besides this work in co-opera- 
tion with the Presbyteries, the Mission should have the entire 
control of the work of Missionary ladies, of Mission day- 
schools, and of all Missionary institutions of wider territorial 
interest than the bounds of any one Presbytery, being supported 
independently of Presbyterial funds, such as the Press, Orphan- 
ages, and Christian Boarding Schools; that is, until the Synod 
might be prepared to take the management of them.’”* 


This scheme and program was formally presented to the 
Presbyteries and to the Board in New York. 
In due course the Mission received the Board’s approval of 





3 Minutes Annual Meeting, 1880, p. 24. 
4 Idem. 


264 


Co-operation of Missions and the Church 


the plan. Accordingly the following action was recorded in 
the minutes of the Mission :° 


“The Committee appointed to report on the transfer of Mis- 
sion work to Presbyteries, reported as follows :— 

“That they recommend the transfer to be made according to 
the plan approved by the Mission at the Annual Meeting held 
in January, 1880, and that the President be instructed to inform 
the Presbyteries within the bounds of the Mission, that the 
Board has expressed its acquiescence in the measure proposed, 
and that therefore the Presbyteries are now at liberty to take 
up the Mission work proposed to be made over to them in the 
plan above referred to.’’® 


This plan of procedure was duly laid before the Presbyteries, 
which had expressed a willingness to undertake to carry on the 
direct work of evangelization. To enable the Indian members 
to understand the proposal better, the minute of the Mission 
was translated into the vernacular language. 

A year or two passed without any definite action being taken 
by the Presbyteries. The chief reason alleged was insufficient 
financial support and a lack of men with a burning zeal to 
direct and carry on the movement. At the annual meeting in 
1886, the whole question was reconsidered and as a result it 
was abandoned! However, the labor and discussion were not 
altogether without fruitage. The Presbyteries were anxious 
that some more practical scheme for definite home missionary 
work might be undertaken. 

The missionaries also felt that their policy of excluding the 
Indian Ministers and Elders from the councils of the Mission 
was defective in that it failed to develop the practical interest 
of the Indian church in the great work of evangelism. 

A Committee on Ecclesiastical Relations was appointed to con- 
sider this subject anew and to report at the next Annual Meet- 
ing (1891), the Rev. Robert Morrison being chairman. This 
Committee after considerable discussion concluded that the time 





5 Minutes Punjab Mission, 1882, p. 27. 
6 Minutes Annual Meeting, 1882, p. 29. 


265 


Our Missions in Indta 


had not yet come when the Mission could safely commit to the 
Presbyteries the management of funds contributed by the 
American churches. They therefore proposed the following: 


“That the Missions give over to the Presbyteries the entire 
control of all native ministers, licentiates and colporteurs; the 
Mission yet to continue giving them their salaries ; and that the 
Presbyteries determine the location of men in the places where 
work is to be taken up and the kind of work to be done. It 
shall supervise the work, hear reports concerning it, and be the 
body responsible for the efficiency of the work. Its recommen- 
dations shall, unless possibly in very exceptional cases and for 
strong reasons, always be the determining factor with the Mis- 
sion in its continuing or discontinuing of salaries.” 

In addition to this, the Committee recommended that Indian 
ministers, nominated by a two-thirds vote of the Mission, should 
be appointed as full members of the Mission, “this appointment 
to membership in the Mission having no connection with, or 
reference to their salaries. Those thus appointed would cease 
to be employees of the Mission, but would have direct connec- 
tion with the Board.” 


These proposals were unacceptable to the Indians, to the 
Board, and to the Mission. They, however, served to keep the 
question of Presbytery and Mission alive, while they voiced the 
willingness of many missionaries to sacrifice much of the policy 
of the past, in order to get into closer fellowship with their 
Indian brethren. 

As a result of correspondence with the Board, the Rev. Dr. 
Gillespie, Secretary for India, suggested that the Mission in the 
Punjab might allot to each of the Presbyteries a field to be 
evangelized by the Presbytery; to this object the churches 
should be urged to contribute annually a definite sum for 
mission work, to be administered by a committee of the Pres- 
bytery. To this work of the Presbytery, the Board would grant 
a sum, at the rate of three rupees for every rupee contributed 


266 


Co-operation of Missions and the Church 


by the churches. This proposal was accepted by both the Mis- 
sion and the Presbyteries connected with the Lodiana Mission. 

To the Lodiana Presbytery was allotted a large district, which 
was named The Thenesar Home Mission Field. ‘The head- 
quarters in this field was the town of Thenesar, one of the holy 
places of the Hindu people. In this district had been fought 
some of the decisive battles of the centuries past. In Thenesar 
were holy tanks in which thousands of devotees bathed to wash 
away their sins. 

The Rev. Talibuddin, B.A., a graduate of Forman Christian 
College and also a graduate of the Saharanpur Theological 
Seminary, was made superintendent. A school was opened and 
a band of preachers was appointed to work in the surrounding 
villages. 

To the Lahore Presbytery was allotted a field in the Lahore 
and Kasur Tahsils,’ with headquarters in Lahore. Here the 
organization was about the same as that in the Thenesar field. 

These home missions became a permanent feature of the 
village work of the Missions and the Indian church. The 
amount of the Board’s grant was to be decreased by eight 
annas (per rupee), every five years, so that by the year 1923, 
the grants would cease and thenceforward the Home Mission 
would be conducted at the expense of the Indian church. 

In the year 1920, the Lodiana Presbytery voluntarily with- 
drew from this connection with the Mission and the Board and 
after a vote of thanks to the Board of Foreign Missions for the 
aid given in past years, they resolved to assume the entire ex- 
pense of their Home Mission work. Pledges were taken from 
representatives of the churches and societies and the total budget 
was subscribed on the spot. It was delightful to see the 
enthusiasm of the Indian members, realizing the blessed privi- 
lege of an independent sphere of work in the evangelization of 
their countrymen. Practically similar plans were adopted in 
other Presbyteries in North India. The interest of the churches 


7 A tahsil is a sub-district—a township. 


267 


Our Missions in India 


in the work of evangelization constantly increased, so that in 
addition to the Home Mission work, they planned to undertake 
a special work among non-Christians in their own cities, towns 
and neighborhoods. 

To promote the evangelistic spirit among the churches, con- 
ventions and special revival meetings were held once a year, as 
soon as convenient after the Week of Prayer, a campaign was 
arranged, which should include the whole Christian community. 
The men, women and youngs boys and girls were divided into 
bands and trained for the expedition. The mode of procedure 
was to assemble in the church or meeting place for a short 
prayer service. A good supply of books, scripture portions and 
tracts printed in the vernacular languages was given to each 
band. The bands thus armed would proceed to the quarter in 
the town assigned and approach the people in their shops or 
their homes, offer their books for sale or a tract or leaflet to 
those who would not buy. Some would raise a hymn or spir- 
itual song. The women would visit the women. At certain 
points open air preaching would be started and kept up during 
most of the day. Some parties would go to the villages within 
a radius of five miles and conduct meetings for all who would 
hear. In the evening the parties would return and report to the 
leaders. Thus the entire week would be spent, resulting in 
many testimonies, some open confessions and some inquirers, 
who would agree to join a class with the expectation of being 
baptized. This awakening of the Indian Christians to their 
responsibility for the conversion of their non-Christian neigh- 
bors marks a new era in Indian evangelism. From this date 
onward the foreign missionary is no longer the voice of one 
crying in the wilderness. As he tours through the country, he 
visits numerous villages, where he finds small groups of Chris- 
tians who unite with him in work and worship. 

The Presbyterial work of Missions underwent some changes, 
due to the union of Presbyterian denominations in India to 


268 


Co-operation of Missions and the Church 


form the Presbyterian church in India (Chapter XXV). This 
union has given the people a wider vision and has promoted the 
spirit of independence. The church is now an Indian church 
and in a large sense the Home Mission is their own Mission. 
The older missionaries retained their membership in the Indian 
church, but many of the younger men retained their Presbyterial 
relation with the American churches and would only become con- 
sultative members of the Indian Presbyteries. This attitude 
of some of the younger missionaries was resented by the edu- 
cated Indians, who deprecated such aloofness as signifying a 
want of confidence and unwillingness to co-operate with them 
on terms of equality. 

They realized that such a policy must eventuate in the entire 
withdrawal of the foreign element, whose counsel and practical 
wisdom they needed. The result was an increasing antagonism 
to the missionary policy showing itself in the unwillingness of 
educated young men to take service in the Mission unless they 
should be placed on the same footing as the missionaries. 

The intensity of the feeling of educated Indians is well ex- 
pressed in a letter written by an elder in the Presbyterian 
church, Allahabad, to a Secretary of the Board of Foreign 
Missions. Writing on behalf of a number of members of the 
Presbyterian Church in India on the relation of the Mission to 
the church, he said: 


“The present policy of isolating the Mission and the Church 
and keeping them apart from each other, has resulted in such 
friction and misunderstanding as practically to paralyze all Mis- 
sion work and to retard the growth of the Church in India. 

“There is not a single Mission station in India which does not 
bear testimony to this unfortunate state of things, and Mission- 
aries and Indian Christians are at one in regretting it. It is 
further a cause of offence to the non-Christians, who see in it 
the failure of practical Christianity. We appreciate the motive 
which dictated the present policy—a desire not to pauperize the 
Indian Church, and hinder its development by putting the 
Mission in the place of the Church. By an irony of fate it has 


269 


Our Missions in India 


been perverted from its true ends and has succeeded in achieving 
what it set out to avert, viz: the hindering of the growth of the 
Church. 

“Tt is a case where attendant events seem to be too great for 
‘policy,’ and have provided it with a setting which has given it a 
very different meaning from what it was meant for. The out- 
standing menace of the world today is the possibility of a con- 
flict between Asia and Europe, or the East and the West,—a 
conflict between the white and the yellow races. The religion of 
Christ, in theory, is the solvent of this racial strife, but, in 
practice, it will be dependent on the institutions of Christianty 
and their presentation as these are to be met with in life. Any 
presentation of Christ, or any expression of the Christian life in 
institutions which are rooted in a narrow individualism, will only 
intensify this racial strife, fail to furnish the Christian correc- 
tive, play into the hands of the enemy, and hasten on the day of 
destruction. This is just what we venture to think has hap- 
pened with the present policy of isolating the Mission and the 
Church from each other. It has preached ‘self help’ and ‘self 
determination’ to the Indian Church, but has failed to observe a 
just balance, by forgetting that in life there is such a thing also 
as ‘other help’ and ‘other determination.’ The response in the 
Indian Church to this teaching has been a fierce resentment 
against the foreign missionary and foreign missions, and a 
determination to have as little to do with them as possible, and 
so to boycott him and his work. This policy has made Mission 
work of all grades a by-word and reproach and has practically 
emtpied our theological classes and has created a deep-rooted 
aversion in our young men against entering upon whole-time 
Christian work. 

“This unfortunate situation has not been without its redeem- 
ing features. It is true it has roused a passion for lay service 
amongst us, deepening our responsibility for self-support and 
self-extension, the outstanding illustration of the latter being 
the founding of the National Missionary Society of India, and 
has given an impetus to our desire for an Indian Church. But 
the tragedy of Indian Church life consists in this that the more 
seriously we have grappled with the problem of evangelizing 
our country, the more thoroughly we have realized how utterly 
impossible it is for the Indian Church alone to accomplish it, 
even as it is for the Missions to achieve it single-handed, and 
that the only hope lies in a coalescing of the forces of the Church 


270 


Co-operation of Missions and the Church 


and the Mission and a consequent fusion of their organizations. 

“But right here we are to part by the ring-fence of ‘policy’ 
which, in the name of the interest of the Church, shuts the 
Indian out from the councils of Missions and control of its 
funds. To accept Mission work, with these bars against us, 
‘for the sake of Christ,’ as we are enjoined by our Missionary 
friends, to do, would not only be sinning against our national 
self respect, but giving a distorted interpretation of Christ to 
India, and doing a disservice to our Lord and Country. It will 
be treason alike to both, and we dare not be a party to it. 

“We do not think we are using exaggerated language when we 
say that the anomalies and indignities of the present situation 
are too great for any self-respecting people to bear, let alone 
higher considerations of the Christian ethic. To enumerate all 
the disabilities would be a long and woeful tale to unfold, but . 
we shall run over some of the salient points in brief: 

“(1) We have, under this system, the Mission and not the 
Church legislating about mass-movement methods. . . 

(2) This system is also responsible for a certain Secretary 
coming out from America to decide on important Mission 
matters, conferring only with Missionaries, and ending up by 
straying into the province of the Church, and making recom- 
mendations vitally affecting it. 

“Another illustration of the same type is furnished by the 
June, 1920 Conference in New York, which also supinely ig- 
nores Indian representation, though decisions vitally affecting 
the Indian Church and Missions in India are expected to be 
arrived at in it. 

(3) This system also has presented us with the spectacle of 
our College men* being vehemently urged to enter Mission 
service when there is in reality no place for them in the Mission. 
Appeals, under such conditions, ‘became a solemn farce’.” 


This letter is a good sample of many similar protests levelled 
at the policy adopted by Mission Boards in America, and by the 
Presbyterian Church in particular. 

Some of the missionaries have sympathized with their Indian 
brethren and from time to time striven to secure the appoint- 
ment of representative Indian ministers as members of their 





8 Indian Christian Professor.—E. M. W. 
CAL 


Our Missions in India 


Mission, occupying a place of entire equality with the American 
missionaries. Such action might have forestalled the agitation 
voiced in this letter. The nearest approach to the recognition 
of the Indian Presbyterian church was the appointment of two 
Indian evangelists as consultative members of the Punjab Mis- 
sion but without a vote. A still further step has been the elec- 
tion of the head masters in our Mission schools as members 
of the education committee for boys’ schools, with a voting 
power equal to that of the missionary members. In like manner 
Indians are elected members of the Board of Trustees of the 
Forman Christian College. It is to be hoped that the democratic 
spirit of our American church will enable it to solve the problem 
of mission and church to the entire satisfaction of all parties 
concerned. The sight of Indians and Europeans working side 
by side in perfect unity would give joy and efficiency to the 
Christian world and at the same time mightily impress non- 
Christians everywhere. 


272 


OleVel rk OC ANRE 


Reopening of the Mission College Lahore 


IFTEEN years had gone by since the suspension of the 

Mission college at Lahore. Many a time the question was 
asked ‘‘When shall we reopen the Mission College?’ but no one 
seemed able to answer this question. And so year after year 
passed with nothing accomplished. 

It was left to the enterprise of a young man but three years 
in the field, Rev. James M. McComb, Principal of the Christian 
Boys’ Boarding School at Lodiana, to initiate the movement for 
the reopening of this college. Fifteen students of the Mission 
High School, having passed the matriculation examination, were 
ready to enter college. The only college in the province open 
to them was the Government college at Lahore. To enter there 
would mean the unlearning of many of the lessons they had 
learned in the Mission school. After consultation with a number 
of the older missionaries and learning the general opinion of 
the Indian Christian community that the Christian college so 
long suspended should be reopened, Mr. McComb began a col- 
lege class in June, 1885. At the Annual Meeting in the fol- 
lowing January he read a paper on the question of starting anew 
the Christian College. The whole question was then discussed 
and definite action taken to reopen the Christian College at 
Lahore, with Dr. C. W. Forman as Principal and Rev. H. C. 
Velte as a joint Professor. Accordingly the fifteen students 
were transferred from Lodiana to the Rang Mahal at Lahore. 
The College Charter not having lapsed, the Lieutenant Governor 
of the Punjab approved the action of the Mission. 

It now became necessary to find separate quarters for the 
College and to erect new buildings outside the city walls. A 
vacant lot of some five acres belonging to the Government 


273 


Our Missions in India 


lying just outside the Anarkali gate was chosen for the college 
campus and the site for the new buildings. This site was 
acquired with the aid of the Lieutenant Governor. A building 
grant was also given by the educational department. In the 
interim, a building was rented and made suitable for class rooms. 

A Board of Directors was elected by the Mission consisting 
of nine members. 


To serve three years, C. W. Forman 
Kee Chatters 
‘John Newton 


To serve two years, TA aC Gite 
George Lewis 
J. M. McComb 

To serve one year, J. H. Orbison 
Mr. Maya Das 


Robert Morrison 

Rev. Kali Charan Chatterji, D.D. was elected Chairman of 
this Board, a position which he held for twenty-five years, until 
the day of his death. 

The next year by request of the Principal Rev. C. W. For- 
man, D.D., Rev. J. C. R. Ewing, D.D. was chosen to be Princi- 
pal of the Mission College at Lahore. 

Dr. Ewing had some years’ experience in educational work as 
principal of the Mission High School in Allahabad; and also as 
a professor in the theological seminary in Saharanpur. By 
education and training he was eminently qualified to be principal 
, of the Mission College. When he received the formal call to 
become Principal of the Mission College, he accepted it as a call 
to duty. In the year 1888 he entered upon his new sphere of 
service. 

The Christian College had during its short career sent forth 
some of the first B. A. graduates in the Punjab. Two and a 
half years had now passed since the reopening with a class of 
eighteen. At the beginning of each year a new class was added 
so that there were now three classes with a total of 121 students. 
Almost all of these had been educated in the high schools car- 


274 


Reopening of the Mission College Lahore 


ried on by the American Presbyterian Mission in the Punjab. 
A noticeable fact was the large proportion of Muhammadan 
students. A Christian graduate of St. Stephens’ college, Delhi, 
had been added to the staff of instructors. Indian Christians 
had shown their sympathy and practical interest from the be- 
ginning. Special mention is made of indebtedness to Dr. Caleb, 
Professor of Pathology in the Government Medical College, and 
to Mr. F. Goloknath Chatterji, B.A., Assistant Professor in the 
Arts College, who gave valuable assistance without charge; one 
in the Department of Science and the other in that of Mathe- 
matics. 

All the teachers were now Christians except the Pundit and 
Maulvie. It was the aim of the principal and professors to- 
make the institution thoroughly Christian in its character and 
influence. “No period in the daily routine was more interesting 
then the bible period, when the facts, doctrines, and principles 
of Christianity were insisted on. What other results may follow 
from these teachings may be doubtful, but it can hardly be 
doubted that many who were to be leaders in native society 
acquired favorable opinions of the Christian religion, and that 
their lives were more or less modified by them.”* These words 
voice the spirit of the Mission College, consistently maintained 
for 33 years by Principal Ewing and his faithful colleagues, 
American and Indian. 

New lecture rooms and a boarding house were formally 
opened on November 25, 1889 by His Excellency the Viceroy, 
in the presence of the Lieutenant Governor of the Punjab and 
a large audience composed of invited guests and college students. 
Two years later sixteen students were sent up for the B. A. 
degree, ten of whom were successful. In the intermediate ex- 
amination, thirty out of forty-seven candidates were successful. 
The enrollment was now 156, Two years later, 1893, there 
were 244 names on the roll, of whom 135 were Hindus, 62 
Muslims, 25 Sikhs and 22 Christians. 


1 Lodiana Mission Report, 1888, p. 7. 
275 


Our Missions in India 


At this stage in the history of the Mission College a change 
occurred in the missionary staff. The Rev. H. C. Velte went to 
England and America on a well-earned furlough. Of this work 
the Report* says: 


“He came to the institution at its reopening in 1886, and to 
his painstaking and efficient labours very much of the educa- 
tional success achieved has been due, while by his life and words, 
he in no small degree impressed his pupils, and led them with 
interest to engage in the study of God’s word.” 


To supply the place made vacant by Mr. Velte, the Rev. 
J. M. McComb was transferred from Lodiana. He took charge 
of the department of Mental and Moral Philosophy. During 
the year an incident occurred which was both a trial of the 
faith of the college staff and of the loyalty of the students to 
the college. One of the students had frequently declared his 
purpose to be baptized. About this time a young man from 
Multan came to Lahore and asked for baptism. This man was 
greatly persecuted by his relatives, who tried to get hold of him 
by legal process. Their attempt, however, failed. During the 
progress of this trial the young man took refuge with the princi- 
pal of the college. 


“The other young man, . . . was greatly stirred by the sight 
of the persecution the youth was courageously enduring; and 
spent a large portion of the time with him during the critical 
days, and before the end he too insisted on being baptized. 
Anticipating serious trouble, he asked to be allowed to leave 
the Hindu Boarding House and to go to the Mission Compound. 
From Monday morning until Wednesday evening he lived in 
the house of Mr. McComb, where his friends were allowed 
freely to see and to talk with him. After two days of pleading 
his relatives hit upon the idea of bringing the youth to believe 
that his father was at the point of death. By sending successive 
messengers in hot haste to call him, they finally succeeded. 
Although the missionaries were not convinced, they felt it was 
right that he should go to his father, whom he imagined to 


2 Report of the Punjab Mission Conference, 1893, p. 38. 
276 


Reopening of the Mission College Lahore 


be dying, if he wished to do so. As soon, therefore, as he 
expressed such a desire, he was taken by one of the professors 
to the City. He went promising to return, but never came back. 

“The young man from Multan was baptized and has since 
been a student in our College. 

“These cases created great excitement. Telegrams were sent 
all over the country. Parents and guardians, believing their 
sons to be in danger, wanted them to leave College. A mass 
meeting was held in the City. Speeches ‘patriotic’ and other- 
wise were made; resolutions adopted, published and circulated 
throughout the Province calling upon parents to save their fami- 
lies from the Missionaries! Some of the students asked per- 
mission to withdraw and were allowed to do so without a word 
of protest, though the number who actually left was very small, 
and many who at first, under excitement, wished to go away, 
came back within a few days and begged to be allowed to 
remain. New classes were being formed at the time and a 
definite effort was made by the members of the Arya Samaj 
to dissuade young men, coming from the High Schools of the 
Province, from entering our College. These efforts were in 
many cases successful, and as the result some of the classes were 
appreciably smaller than last year.’* 


During this year, the College lost its founder and life-long 
friend Dr. C. W. Forman. While the College was domiciled in 
the Rang Mahal in connection with the high school he held the 
place of Principal, but when it became necessary to separate the 
College from the old home in Rang Mahal, he resigned the 
Principalship of the College and remained in Rang Mahal high 
school as the superintendent. Here he had spent nearly half a 
century. Thousands of young men had received an educa- 
tion under his direction. No one had such a wide influence 
upon the educational life of the Province. His students were 
to be found everywhere in the various departments of the 
Government service. The College he had founded was ever dear 
to him and its Principal ever found in him a wise and faithful 
counsellor. 

After a long illness Charles W. Forman passed away at 





* Punjab Mission Report, 1894, pp. 32-34, 
NY 


Our Missions in India 


Kasauli on August 27th, 1894. His body was brought down 
from the mountain for burial at Lahore. The following account 
of his funeral clearly voices the hold which he had upon the 
hearts of the people among whom he spent his life: 


“The funeral services took place among the people, whom he 
had long and tenderly loved. A stronger testimony than that 
which was given of the high regard in which he was held by the 
non-Christian people, could scarcely be desired. The gates of 
the City were thrown open, a thing which had never happened 
before, and instead of objecting to its passage as might have 
been expected, the inhabitants vied with each other for the 
honour of having the funeral procession pass along their streets. 
They followed the procession to the grave and there manifested 
genuine sorrow, for they knew that they had lost a true friend.” 


During his illness many were the requests that came from his 
old friends and pupils, wishing to see him and inquiring after his 
health. When he was gone a general feeling of sorrow per- 
vaded the city and a proposal was made, by the non-Christian 
community, in which the leading men joined, to erect a memorial, 
as a mark of gratitude from the city of Lahore, for his life 
and services. 


“Tt may be doubted whether any officer of State, no matter 
how high in the service, ever endeared himself to such an extent 
in the hearts of the people of the City.”* 


As a memorial the name of the college was changed from 
Mission College to “Forman Christian College in memory of the 
late Dr. Forman, the pioneer of education in the Province and 
the first Principal of the College.” 

The progress of the college for the remaining years of the 
nineteenth century was rapid. Three Indian Christian pro- 
fessors were present on the staff. A graduate of the class of 
1883, who had been deeply impressed by the bible teaching re- 
furned to Lahore three years later and was baptized. He had 
suffered much persecution for his faith, but remained steadfast 


4 Punjab Mission Report, 1894, p. 24. 
278 


Reopening of the Mission College Lahore 


giving promise of great usefulness in the Christian church. 
Ten additional rooms for Christian students had to be added to 
the Kennedy Hall. The total attendance had now risen to 322, 
of whom 175 were Hindus; 84 Muhammadans; 31 Christians; 
29 Sikhs; and 3 Zoroastrians. 

Principal Ewing closed his report for the year 1899 with 
these words: 


“The purpose of the College is two-fold. It aims to bring 
the knowledge of Christ to the non-Christian youth of the 
Province, who resort to us in great numbers; and to educate 
the young men of the Christian Church, that they may be fitted 
to take their places as leaders in the great task of evangelizing 
this country. Young men come to us from all quarters of 
Northern India, and our daily opportunity for influencing them 
is a most enviable one. A fair number of non-Christian stu- 
dents are seriously studying their Bibles, and from amongst 
these some will, we trust, be led by the spirit to a fuller faith, 
and ultimately to a public profession of their personal allegiance 
to Jesus Christ.” 


279 


CHAPTER XXIX. 


Higher Education for Village Christians 


als HE rapid growth of educational institutions for boys and 
young men naturally led on to the establishment of schools 
and colleges for girls and young women. 

The customs prevalent among Hindus and Muhammadans 
made it necessary, at least at first, to limit such institutions to 
the Christian community. 

Mention has been made of the excellent work done at the 
Dehra Christian school for girls. This institution had become a 
high school, sending forth annually classes prepared to pass the 
matriculation examination for entrance to the Allahabad univer- 
sity. There was connected with it a normal training school in 
which young ladies were given the education and training neces- 
sary to become teachers in the grade schools. This school was 
opened in 1913. 


“Its staff includes Miss Chatterji, B. A., for many years 
Principal of the Crosthwaite Girls’ School, Allahabad, and Miss 
Maya Das, who is a specialist in Kindergarten, having gradu- 
ated from Columbia University, New York City.” 


The graduates of this school are found in many places of 
honor in various callings throughout Northern India. 

Another school for girls is the Lady Kinnaird school at 
Lahore. This institution was fostered by the missionaries at 
Lahore, but was carried on by the Zanana Bible and Medical 
Mission, an English society, which works as an auxiliary to 
Protestant Missions. In 1895 this school became a College car- 
ried on by a board of directors representing the Zanana Bible and 
Medical Mission and the Punjab Mission of the Presbyterian 


280 


Higher Education for Village Christians 


church in the United States of America. This College is open 
to both Christians and non-Christians. 

Experience in the conduct of educational work during a half 
century made it quite clear that certain classes of people were 
unable to receive the education planned for in the high schools 
and colleges. Pupils thus defective were found to be injured 
by the effort to educate them beyond their limitation. Not only 
so but their presence in a class became a drag upon the other 
members of the class. Many scholars would make satisfactory 
progress up to the close of the primary department and stop 
there. Others would get along fairly well until near the end 
of the middle or grammar school course and fail in the final 
examination. Ambitious parents would send them to school for 
a second year or even a third year in hope they might pass the 
middle school final examination, but usually it was all for 
naught. For boys this was most disastrous because they were 
disqualified for the paying places in government or railway 
service, and yet were ashamed to dig. In the case of girls the 
outcome was different. They could be useful as teachers or Bible 
readers both before and after marriage. 

To provide for these classes, schools were opened in which the 
teaching was in the vernacular language only. The course in- 
cluded training of the girls in sewing, knitting and cooking. 
The school was a large family in which the scholars took turns 
in the performance of household duties. The education was 
that of a primary school. The chief objective being that of 
character building along with education sufficient to make them 
intelligent wives and mothers. A few of the brightest girls 
would be given special lessons in the art of teaching in a primary 
school. Such schools for girls were established as boarding 
schools at Jagraon, Hoshyarpur and Ambala—the latter being a 
middle school with a normal training class. Similar schools 
for boys were established at Lodiana, Khanna and Saharanpur. 
In connection with these schools, manual training was carried 


281 


Our Missions in India 


on so as to enable boys to learn a trade, carpentry, shoemaking, 
weaving and gardening. 

At Moga, a training school was established for the special 
purpose of training young men for Christian service as teachers 
in village schools or for a village pastorate. To this an agricul- 
tural department was added with a view to enable these village 
teachers and preachers to become advisers and helpers to the 
farmers and so increase the production of food and fodder in 
village communities. This institution was first started at Firoz- 
pur by the Rev. John N. Hyde, but afterwards transferred to 
Moga. Under the care of Rev. R. H. Carter the institution 
grew rapidly. Buildings were erected and land was acquired 
for agricultural purposes. The students willingly contributed 
labor. They levelled the ground about the compound, moulded 
bricks and built walls, thus saving large outlays of money, 
while at the same time showing a practical interest in an institu- 
tion which should minister so much to the welfare of their 
village communities. Moga has now become the center of a 
wide-spread scheme of village education. W.oJuMcKee ise 
C. E. for some ten years principal of the Rang Mahal high 
school in Lahore, has been appointed to the principalship of the 
Moga Training School and has been made inspector of village 
schools throughout the Punjab Mission. Students of the Moga 
school have gone forth as teachers in village schools or as 
candidates for training in the Saharanpur theological seminary, 
as village pastors. 

The girls’ middle school at Ambala city, now known as the 
Mary E. Pratt Middle School,’ educates girls in the vernacular 
languages. It is a distinctly Christian school, giving a thor- 
ough education, qualifying its students to teach in other schools 
offering the vernacular middle course. 

It will appear from this general description of Mission 
"4 This School and the building in which the girls are housed as well as taught 
owes its being to the energy and generosity of Miss Mary E. Pratt, who, after years 


of faithful service in Dehra, devoted the remainder of her life in India to this 
Christian training school. 


282 


Higher Education for Village Christians 


schools, that the girls are being placed in line to recetve prac- 
tically the same kind of education as the boys. Primary schools 
become feeders to the middle schools and these in turn become 
feeders to the high schools and to the training schools. Looking 
at the subject from the social standpoint, women are being 
trained to become wives for educated young men, and thus 
education serves to lift up all classes to a higher place in the 
social scale. What has been said of education in the Punjab 
may also be said of education in the Northwestern Provinces 
and in the Kolhapur state in Western India. 


283 


CHAPTER XXX. 
Education in North India 


HE Mission school for non-Christians at Allahabad, 

primarily established by the Government, but afterwards 
made over to the Mission and placed under the Rev. Joseph 
Owen, was continued under the management of missionaries. 
This school afforded the children of Indian Christians an oppor- 
tunity to secure a good education. The establishment of Muir 
College by Sir William Muir, Lieutenant Governor of the 
Province, enabled Christian young men to secure a college 
education without leaving their homes. There were now many 
young men from other towns in the Province, who were obliged 
to live in the city. This made for them an environment in no 
wise helpful for moral and spiritual development. 

To provide for this claimant need two plans were possible: 
one, to build a hostel specially for Christians to be superintended 
by one or two missionaries, who would live with the students, 
in order to guide them in their studies and encourage them in 
such sports as would help to develop a strong and manly char- 
acter and at the same time shield them against demoralizing 
influences. 

Another plan was to establish a Christian college in which 
both Christian and non-Christian students coming from Mission 
schools located in the larger stations might continue their college 
studies under Christian influences. This was all the more im- 
portant because the government schools and colleges while 
ostensibly neutral were really non-Christian,—no religious in- 
struction being permitted. It often happened that the so-called 
neutral attitude of the professors was in all respects anti- 
Christian. A Christian convert, and a protégé of the writer, 


284 


Education in North India 


once told him that a European professor was so enraged at him, 
because he had made a remark about God his Saviour, that he 
obliged him to write the word “God” eight hundred times as a 
punishment for using it in his class. He was then warned never 
to use that word again in his presence. A Muslim student in 
another college reported a personal experience, to the effect that 
a noted German oriental scholar had cursed him for uttering a 
pious remark Jnsha dllah (God willing) telling him never to use 
God’s name in his presence again. 

Because of such conditions, American missionaries felt con- 
strained to provide Christian schools, wherein the religion of 
Jesus Christ might be expected to exercise a benign influence 
upon the minds of the pupils. For the accomplishment of this 
purpose, the Mission determined to establish a college. The 
Mission compound on the banks of the Jumna river was desig- 
nated as the site for the college campus. 

Rev. Arthur Ewing, D. D., was called to become the Principal. 
The Rev. J. J. Lucas, D. D., was a chief mover in this endeavor. 
By united effort the new college scheme was brought to the notice 
of the Government and in spite of considerable opposition, it re- 
ceived recognition and substantial aid. Through the benevolence 
of an American gentleman, commodious buildings were erected 
and the Christian College entered upon its career. Suitable 
buildings were erected on one side of the campus to perpetuate 
the old Mission School. A preparatory school for Christian 
boys was also added. Additional land was acquired to provide 
sites for professors’ houses and laboratories. Later on, an 
agricultural department was added, of which Professor Samuel 
Higginbottom, M. A., was made Principal. An extensive tract 
of land was secured on the opposite side of the Jumna river 
and buildings were erected there to house the professors and 
students, stables for cattle and farm implements were built. 

Eventually it seemed wise to separate this Agricultural Insti- 
tute from the Arts College. The importance of this institution as 


285 


Our Missions in India 


a missionary asset will be understood, when the rapidly growing 
Christian communities in the rural districts are taken into 
account. To enable the farmers to double and treble the pro- 
ductive power of their lands is the surest way to domicile Chris- 
tianity among village peoples, and to make village churches self- 
supporting. The extension of Christianity through the mass 
movement, which tends to isolate vast numbers of village people, 
because of the caste boycott, involves the endeavor to find some 
way by which the people may continue to live independently in 
spite of persecution. 

As in the case of schools and colleges, which provide first for 
the needs of the Christian people, the benefits of education were 
bestowed upon non-Christians also, so in the effort to aid the 
village Christians, the benefits of an agricultural training were 
passed on to the non-Christians also. 

At this writing (1920) the Principal of the Agricultural Col- 
lege at Allahabad is practically the superintendent of agricul- 
ture in the native principality of Gwalior. In return for this 
service the State pays an annual grant of $5,000 to the Mission. 

The principal of the Christian college, Allahabad, Rev. Arthur 
Ewing, D. D. was permitted to see most of his plans carried to 
completion. His energy and enthusiasm seemed to enable him 
to forge ahead overcoming difficulties that would have staggered 
many another man. But the sands of time were running fast 
and his days were comparatively few. He succumbed to a 
sudden attack of spinal meningitis at Allahabad September 13, 
1912, having spent 22 years in the Mission field. His funeral 
was second only in extent to that of Rev. Charles W. Forman 
of Lahore. The students insisted on hauling the hearse through 
the city and to the cemetery, where in the presence of hundreds 
of Indian Christians and students, the body was laid to rest. 
In honor of its noble founder, the college was now called The 
Ewing Christian College. 

The Allahabad Christian girls’ school had been located upon 


286 


Education in North India 


a portion of the Mission premises made over to the college. It 
became necessary to provide a separate compound and new 
buildings somewhat separate from the college. This was accom- 
plished through the generosity of Mr. John Wanamaker of 
Philadelphia, who had gone on a visit to India and, by invitation 
came to Allahabad, where the plans for the college and girls’ 
school were placed before him. He had already given large 
sums for the Y. M. C. A. work in Madras and Calcutta, but 
generously gave fifty thousand rupees to build a school building 
for the girls, located on the cantonment side some four miles 
distant. This arrangement provided for the girls’ school a most 
beautiful and commodious building, sufficiently large to house — 
both the scholars and their teachers. Its location far from the 
city secures the inmates from any sudden attack by rioters in 
the city. The school is now known as the Mary Wanamaker 
Memorial School. 

By this arrangement, Mr. Wanamaker added the old school 
buildings and their compound to the college campus. He also 
undertook to pay the salaries of two science professors in the 
college. It is difficult to estimate the importance of such gifts in 
the interests of the Indian church and the general cause of edu- 
cation in India. 

These two institutions stand at the head of the missionary 
educational work in the United Provinces of Agra and Oudh. 
The high schools for boys in Fatehgarh, Mainpuri, Jhansi and 
Allahabad are feeders to the college. In like manner girls’ 
schools at the various mission stations are enabled to promote 
the higher education of girls by sending them on to the Mary 
Wanamaker High School. 

The result of the entire system of education has been the 
elevation of the Christian community in the social and intellec- 
tual scale. Many of them have secured lucrative employment 
in places of trust. Some of them are employed as teachers and 
head masters and mistresses in Mission schools. Christian ladies 


287 


Our Missions in India 


have proved themselves efficient teachers in public as well as 
private schools. A few have become doctors and midwives and 
are appreciated as assistants in both Christian and non-Christian 
service. Many Christian women are employed in Hindu and 
Muslim families as private tutors in the home, and also as 
teachers in their schools. 

All this kind of service has justified Mission schools and col- 
leges as definite evangelistic agencies. 


288 


GA Dab Rees 


Progress in the Western India Mission 


HE work at Kolhapur continued to progress slowly and 

steadily undermining caste prejudice. The education given 
in the State school for boys, although carefully guarded against 
Christian influences, yet by broadening the minds of the pupils 
along the lines of western education, was preparing the ground 
for other than Hindu culture. The desire for female education 
was growing. The manifest superiority in the mental and 
moral accomplishment of the Christian girls could not but im- 
press thoughtful men. The Christian school began to admit a 
few non-Christian girls, who became accustomed to the society 
of Christian classmates and their teachers. The Christian 
teaching could not fail to leaven the heart life of such Indian 
girls, and also to impress the minds of their relatives. 

Under the fostering care of the Missionary teachers and espe- 
cially of the late Miss Esther Patton, the outcome of this work 
was the establishment of a new school for girls in the city. 
This was to be a high school open to all classes, Jains, Marathas 
and Christians. A hostel was to be erected and placed under 
the care of the Christian community, “and would be for the 
occupancy of any indigent Christian students, either of Rajaram 
College, Irwin Christian High School or other institution.’’* 
The Maharajah proposed to the Mission that they should under- 
take the management, and expense at least in part. The Mis- 
sionaries in reply to this proposal expressed their gratification at 
the honor done them and accepted the proposal as far as feasible, 
Viz: 


“That the station, while having no full time Missionary at 
once available, would undertake to spare some of its workers 
1 Western India Notes, No. 4, p. 3. 
289 


Our Missions in India 


for this service, and see that it was properly supervised. In 
regard to the financial side of this proposal, the Missionaries 
were regretfully obliged to say they were unable to enter upon 
such an undertaking at present, and therefore the building and 
equipment would have to be found apart from the Mission.”* 


This liberal spirit is quite unique among Indian princes, but 
it is certainly sincere as may be seen in the following proclama- 
tion posted on the door of a public building in Kolhapur: 


“Be informed that all public buildings, charity rest houses, 
State houses, public Government inns, etc. and river watering 
places, public wells &c., no defilement on account of any human 
being is to be taken account of. 

“Tust as in Christian buildings, and at public wells, and as the 
Doctors Wandless and Vail, in the American Mission, treat all 
with the same love, so also here they are to be treated as not 


esteeming any unclean. 
“If not, the town officers, the Patel and Talarti will be held 
responsible. Therefore make the arrangement.” 


This notice is of special interest as indicating the Maharajah’s 
emancipation from caste and his desire to emancipate others.° 

The Maharajah has also enacted advanced divorce laws, and 
a law providing for the free education of non-caste women. He 
has also made a law entitling a woman to damages for any 
sort of ill-treatment by her husband.’ 

These enlightened rules, abolishing caste distinctions aroused 
opposition. Ata village Shirgaon, a Christian teacher of a low 
caste school marched his children to the main school in the town, 
whereupon the caste children were withdrawn; seventy-five of 
them, and twenty little “untouchables” remained! Two Brah- 
min teachers, being left without pupils, were suspended leaving 
the Christians in full charge.* 

Such changes for the better are full of encouragement for 





2 Idem. 
3 Western India Notes, Vol. II., No. 2. 
4 Idem. 
5 Idem. 
6 Tdem. 


290 


Progress in the Western India Mission 


those who have labored long with apparently little to show for 
their faithful endeavor to lift up their people into a higher plane 
of Christian life and civilization. Many years of effort remain 
but success is as sure as the promises of God. 

The Ratnagiri station, after occupation by Mr. and Mrs. 
Barker, was taken over by Mr. Seiler, who labored for four 
years until he went on furlough. During his absence, Rev. 
Mr. and Mrs. Graham carried on the work. In 1881, Mr. 
Seiler returned bringing Mrs. Seiler with him. They remained 
here until 1884 when they were appointed to Kolhapur. 

Miss Esther Patton went to Ratnagiri for a part of the year 
1882. Mr. and Mrs. Tedford were transferred to Ratnagiri in 
1885 and remained there until 1887, when the station was 
temporarily closed. 

Calling to mind the very strong endeavor of Dr. Wilder to 
maintain the high school as a necessary agency for the evangeli- 
zation of the people of India, it becomes a pleasure to notice the 
success of the schools established by him in Kolhapur and of 
other schools which have been established in the State since. In 
Vengurla there is a high school in which are more than one 
hundred pupils enrolled. In Sangli there is an industrial school 
for Christian boys, in which the following trades are being 
taught: Agriculture, carpentry, pipe-fitting, blacksmithing and 
mechanics. Students attend school classes one half of the day 
and spend the other half at their chosen trades.". In every 
village center a school is provided that Christian children may 
be taught to read and write. 

The greaetest institution in this Mission is the Medical College 
and Hospital at Miraj, with Dr. William J. Wandless in charge, 
whose skill as surgeon draws patients from all parts of India. 
This institution was begun in 1892 as a dispensary. Two years 
later the hospital was opened. During the first quarter century 
of its life, the hospital cared for 32,000 in-patients, with a total 
attendance of 847,400 out-patients. In this period 49,458 surgi- 


7 Western India Notes, Vol. II., No. 4, p. 2. 
291 


Our Missions in India 


cal operations were performed. In this service Dr. Wandless 
was aided by 14 different physicians. 


“Of the patients who come to the Hospital from the North, 
East, South and West, the bearded and red-fezzed Muhamma- 
dan, the short keen-eyed Marvadi with his much bejewelled 
wife, the clean-looking Maratha, the rambling Goanese, and the 
big Pathan from North India . . . all mingle in the common 
cause of healing.” 


No statement could more graphically portray the wide 
reaching influence of a medical mission in a non-Christian land. 


292 


CHAT THR XING: 


Development of Village Evangelization: 
Reform Movements 


7] Bee pioneer Missions had all been begun in large cities or 
towns. This was certainly true of all Protestant Missions. 
The first cities occupied in India were those situated on the 
coast: Calcutta, Madras, Bombay, Rangoon. Other and smaller 
towns were situated on the great rivers, where were built fac- 
tories and other accessories to commerce. Here were located 
the cantonments, with Courts of Justice, barracks to house the 
soldiery, and the offices of Government. Here were begun 
the schools and colleges of learning. Here were assembled 
many of the most intelligent people of the country drawn 
together by the emoluments of office, civil and military, or by 
the opportunities of trade and manufacture. The missionaries, 
like the apostles and evangelists of the early ages of the Chris- 
tian church, began their work in these centers of physical and 
intellectual activity. Here they established schools and organ- 
ized congregations of believers. Here they opened dispensaries 
and hospitals and asylums for the poor and for orphan boys 
and girls. Here they set up printing presses and opened book 
stores and reading rooms. When the way opened, they ex- 
tended the work into the surrounding towns and villages. By 
and by when native preachers and colporteurs had been trained 
they began to organize new stations under native management, 
modelled after the pattern of the parent stations. 

For a whole generation, effort was specially directed towards 
the building up of an indigenous Christian community, which 
should become a powerful spiritual influence, spreading out by 
contact with the surrounding villages and towns. Because of 
the boycott of the caste system, separate individuals and even 


293 


Our Missions in India 


families in villages were obliged to take refuge in the town, and 
even in the houses on the Mission premises. This situation 
made it comparatively easy to shepherd the scattered members 
of the flock. Classes were formed for Bible study or even for 
teaching the converts the art of reading and writing. Family 
prayers were held at stated periods and so the foundation was | 
laid for a Christian community. The children were gathered 
‘nto schools where they were taught how to read and how to 
sing. Congregational worship was undertaken on the Sabbath 
days and the midweek prayer-meetings. The brighter women 
and their husbands were given such training as would fit them 
to be helpers in teaching primary classes in the home or in the 
school. We have seen in previous chapters of this narrative 
how much was done to teach and to train bands of Christian 
workers. 

The time had now come when effort should be made to domi- 
cjle the Christian church. Converts were urged to remain, 
where possible, in their own village homes. When possible, two 
or more families were baptized together and an Indian teacher 
or evangelist was located in the village to teach the catechumens 
and to lead in family and public worship. Some such arrange- 
ment became possible when the convert could secure work as a 
hand on the farm of a village landlord, or when he could farm 
a piece of land on the shares, or possibly could cultivate his own 
fields. Artisans, pedlers and domestic servants could become 
quite independent by adding to the family outfit a loom for 
the weaving of cotton cloth, or the plant for the raising of fowls 
for the sake of the eggs for their own use and for sale. Many 
Christians were enabled to live in their own villages. When 
their fellow caste people found them prospering in business, Saw 
their children growing up in intelligence, clean and happy in 
their games, they began to seriously consider the religion which 
seemed to be the cause of this change in their condition. 

For awhile such Christian communities seemed like oases in 
the surrounding region, but by and by other families in other 


294 


Development of Village Evangelization 


villages began to adopt the Christian role. Then separate be- 
lievers from outlying villages began to join in worship at the 
central meeting places. It was along in the seventies and eighties 
that the way opened in the Northwest Provinces, and in the 
Punjab for the baptism of converts in their own villages, with 
the expectation they would live among their own people. In 
the Lodiana Mission, small communities of Christians were 
organized as churches or congregations at Khanna, Morinda, 
Rupar, Jagraon, and Moga. The Indian leaders at these cen- 
ters, who shepherded these scattered flocks were Rev. Jaimal 
Singh. Rev. Ashraf Ali, Rev. Mattias, Rev. Ahmad Shah and 
others. In the Jalandhar district, central towns were chosen . 
and evangelists were put in charge of the Mission work estab- 
lished there. Some of these were licentiates: Maulvi Jamal ud- 
Din at Kapurthala, Sirdar Buta Singh at Kartarpur, Rev. Henry 
Goloknath at Phillour, Rev. Ralla Ram pastor at Jalandhar 
city. 

The Hoshyarpur district, with Rev. Kali Charan Chatterji, 
D. D. in charge, was divided into nine sub-stations, in which 
Indian ministers or licentiates were placed, including the fol- 
lowing,—Dasuah, with Rev. Nizam-ud-Din in charge; Hariana, 
Gardiwala, Tanda, Ghorawaha, Mahalpur, Podhiana Mukerian 
and Garshankar with Rev. Amir Khan, Rev. Agya Masih, Rev. 
Wazir Shah and others in charge. 

In the Lahore district, similar sub-stations were occupied, 
all outside Lahore city. They were Kuimira, Bhama, Ganjih, 
Muzang, Niaz Beg, Shahpur, Sharakhpur, Khudpur, Nawanpur 
and Chak Warburton. These stations were the centers of 
evangelistic endeavor where worshipping assemblies met. Some 
of the leading evangelists were Rev. G. L. Thakurdas, Rev. 
Talib-ud-Din superintendent of home Missions and Rev. Ghulam 
Masih. These, with catechists and scripture readers, held stated 
services for the native congregations and schools for the chil- 
dren. 

A special evangelistic work was begun at Kasur, an old Mu- 


ashe 


Our Missions in India 


hammadan city, once famous, but now fallen into decay and 
ruin. The first Indian evangelist was Rev. P. C. Uppal. The 
work in the District became so extensive that a European mis- 
sionary was also appointed at this center. The Rev. Charles W. 
Forman, Jr., M. D., opened up the work and after him Rev. 
Robert Morrison, who erected a Mission house on a compound 
outside the city and organized a church. In the district many 
Christians were organized into congregations and for these vil- 
lage schools were opened. On Dr. Forman’s going on furlough, 
the work of village education was carried on by Rev. A. B. | 
Gould, who established schools at various village centers, each 
school ministering to Christian people in the circle about the 
school. As many as ten or twelve schools brought primary edu- 
cation within the reach of most of the Christians in the Kasur 
district. Later on the work of evangelization was carried on with 
enthusiasm by Rev. F. B. McCuskey, Mrs. McCuskey and Miss 
Sarah M. Wherry. Travelling from center to center with a 
large tabernacle, which accommodated several hundred people, 
they held special meetings for several days at each center. 
Inquirers were brought in from surrounding villages and exam- 
‘ned with a view to receiving baptism for themselves and their 
children. During a single campaign, as many as five or six 
hundred names would be added to the roll of membership in the 
church. From time to time communion services were held. 
These holy services were held in the church tent. The bread 
used was the unleavened cake (native bread) and raisin juice — 
made by soaking raisins over night and straining through a 
muslin cloth in the morning. Such remembrance of the Crucified 
Lord was just as solemn and impressive as if held in a palatial 
cathedral. The Christians in that district number over 13,000 
souls. During the great war several hundred men volunteered 
as soldiers to serve in Mesopotamia and Persia. They have 
supplied a large quota in the Christian regiment (71st Pun- 
jabis). 

The Firozpur station was another center of evangelistic work. 


296 


Development of Village Evangelization 


It was at first occupied as an out station from Lahore. The 
Rev. Jogandra Chandra Bose was placed in charge, but later on 
it was occupied by Rev. F. J. Newton. Mr. Newton having 
studied medicine opened a dispensary. Later on a hospital for 
women and children was built and became a strong evangelistic 
influence in both the city and the surrounding district. A church 
was organized for the Indian Christians in the city and canton- 
ment. Extensive tours into the district led to the establishment 
of village communities at Muktasar, Zera and Fazilka. The 
Indian evangelists in this district were Rev. Isa Charan, Rev. 
J. C. Bose, Rev. R. C. Dass, Rev. Amar Dass with assistants, 
catechists, teachers and readers. Rev. N. Prem Dass has been > 
pastor for many years in the City church. Medical work has 
been carried on in the district by Dr. Newton and his wife and 
daughter, Dr. Helen Newton (now Mrs. A. B. Gould). This 
great district comprises some 1,500 villages with 956,657 in- 
habitants, a field large enough to employ the strength of the 
whole Lodiana Mission. Educational work was limited to a 
few primary schools for the Christian community. 

Another great field in the Lodiana Mission was that of Am- 
bala. The district comprises 1,908 villages, including seven 
towns of 10,000 or more inhabitants. The village work is 
carried on in seven circles, with centers in Mubarakpur, 
Lalru, Ambala City, Naraingarh, Sadhoura and Raipur. The 
plan was to place a preacher or a teacher in each one of these 
centers who should carry on a work of visitation in his own 
circuit. 

The Indian workers were Rev. William Basten, Rev. Sundar 
Lal, Catechist Geo. H. Stuart, Mr. Moti Lall and Mr. T. B. 
Singh. 

The work in the Saharanpur, Dehra and Rurki districts was 
conducted along lines already described. High schools were 
carried on successfully. Branch schools in the cities were main- 
tained as primary auxiliaries to the high school. Comparatively 
few boys were allowed to remain long enough to enable them to 


297 


Our Missions in India 


enter the middle grade or the high school. The great purpose of 
the schools was to some extent attained and the boys received a 
considerable knowledge of the Bible and other Christian litera- 
ture. 

At Saharanpur, the Boys’ Industrial School continued to care 
for a large family of children rescued from the horrors of 
famine. Some of these were trained to be teachers and 
preachers. 

At Dehra, the Girls’ School continued its efficient work for 
Christian girls, most of whom took up the burden of Christian 
homes. Many were able to undertake the work of teaching in 
other schools. A few were able to teach in Hindu and Muham- 
madan homes. 

At Dehra, the missionaries were able to care for many lepers 
in an asylum built by local and Government aid. 

The missionaries and Indian preachers carried on evangelistic 
services in the towns and villages. During the cold season ex- 
tensive tours were made to the sacred places, especially the 
annual melas at Hardwar. A sub-station was established at 
Muzuffarnagar in the Saharanpur district, managed for awhile 
by Indian evangelists. In 1884 this was made a central station 
with Rev. W. Calderwood in charge. 

The station at Rurki was in charge of Rev. Joseph Caldwell, 
a man of unusual learning and especially well acquainted with 
the vernacular languages in this district, Urdu and Hindi. He 
was sent out by the old Covenanter church. He gave himself 
to the work of teaching and preaching to the people in the bazars 
and melas. Occasionally he wrote tracts for distribution among 
the people. Of his children one son went to America for his 
education, where he united with the United Presbyterian church. 
After graduation he was sent to India as a missionary and 
joined the staff of village preachers in the Punjab. His wife 
and a daughter are still with him in Pathankot after 42 years’ 
service. 


After the death of Rev. J. Caldwell at Rurki in 1878, the sta- 
298 


Development of Village Evangelization 


tion was abandoned. About this time the Presbyterian Board 
in America discontinued its connection with the Reformed Pres- 
byterian church and concluded to abandon Rurki, but having 
learned of the purpose of the Reformed body to undertake a 
missionary work in India, on their own account, they agreed to 
make over to them the entire property at Rurki. It will be 
remembered, as already explained in an early chapter, that a 
number of the early missionaries sent out by the Presbyterian 
Board in New York, were stationed in Saharanpur, Dehra Dun 
and Rurki. The understanding, as to their relation to the Board, 
was that the Covenanter churches would support their mis- 
sionaries, while the Presbyterian Board should provide the 
houses and lands upon which the houses were built. By and by, 
the Reformed churches in America were unable to provide even 
the salaries of their missionaries. During the Civil War in 
America, there was a schism in that church, which led their 
missionaries in India to secede. The entire Saharanpur Pres- 
bytery withdrew from the parent church in America, but re- 
tained their Presbytery as an independent church. Some of the 
old churches in America began to set up claims for the 
property in India, but investigation, and a friendly conference, 
ended in an agreement, that the Presbyterian Board should give 
over to the Reformed Presbyterian Church the Rurki property, 
on condition that all further claims to property by the Reformed 
Presbyterian Church in America should be abandoned. The 
native Indian Presbytery has since carried on an independent 
missionary work with a number of churches in Rurki, Dehra, 
Muzuffarnagar, Pattiala and Rajpur. They have received some 
financial support from the Reformed Presbyterian Church in 
America. Two American missionaries were sent from America 
early in the present century. Of these one man and his wife 
are in charge at Rurki. These, although quite separate from the 
Presbyterian church in India, are working in fellowship with 
their neighbors. Their one strong church in Dehra is quite 
self-supporting, having an endowment in support of its pastor. 


299 


Our Missions in India 


The village evangelistic work in North India had been con- 
ducted along the lines adopted by the pioneers who survived 
the Sepoy Mutiny in 1857. For some years the Mission was 
employed in a work of reconstruction. The sufferings of the 
Christians, which obliged them to seek refuge in the villages, 
revealed the fact that they had friends in the villages who were 
ready to protect them and to minister to their wants. This may 
in some measure, have been due to the influence of the village 
schools supported by the Christian Maharajah Dulup Singh. It 
was also due to the visits of the missionaries and their Indian 
workers on the tours made to the towns and villages during the 
two decades preceding. A number of villages soon became 
centers from which Indian catechists could accomplish some- 
thing like a regular course of visitation and so visit converts 
and enquirers in their own homes. 

The example of the American Methodist missionaries, who 
authorized their evangelists to baptize any of the people, who 
were ready to openly declare their faith in Jesus Christ as their 
Saviour, led the Presbyterians to adopt the methods at least in 
part. The influence of the evangelists, who were given to the 
first Methodist missionaries, men like Joel Janvier, who soon 
became a noted leader, could not but inspire a similar holy zeal 
and enthusiasm among the Presbyterian workers. The fire of 
missionary zeal began to glow. The writer well remembers an 
address made by request of a Presbyterian, asking the Rev. Mr. 
Thoburn to give some account of the village work then claiming 
the attention of missionaries everywhere. We were urged to 
adopt the methods of wise fishermen, who ever sought the places 
where the fish would bite. The question of where to fish was 
not that of a comfortable place under a spreading tree where 
one might sit quietly in the shade and wait for fish to come and 
take our bait. The question should be whether there are any fish 
there, and if there, whether they will bite. The man content 
to waste his time and bait looking for fish which are not, or 
which will not take the bait, has mistaken his calling. 


300 


Development of Village Evangelization 


The effect of that address was to arouse us to call in question 
some of our ideals of fitness for service. The practical lesson 
was to turn away from the jabbering crowds in the market 
places of the city and go into the quiet villages and seek a 
hearing from the sons of the soil and the children of toil. 

Several stations were given to the practical work of evangel- 
ism, where direct effort to acquaint the people with the facts of 
the Bible was made by preaching. These stations were Etawah, 
Mainpuri, Fattehgarh and Fattehpur. From these centers exten- 
sive tours were made among the towns and villages. One of 
the most zealous of these itinerant missionaries was a young 
man, Rev. E. H. Sayre, in charge of the work at Etawah. His 
career was not long, covering only six years. He spent the cold 
season in traveling from village to village visiting as many as 
500 villages each year. His work was that of soul saving. He 
was followed by the great hymn writer, Rev. J. F. Ullmann, who 
influenced his Indian helpers to carry on the work. Rev. Nabi 
Bakhsh, a convert from Islam, became pastor of the church at 
Etawah, but undertook a good deal of work in the district also. 
» For some years Etawah has been in charge of Rev. Mr. Fitch, 
an Indian pastor. At Mainpuri, in addition to the high school for 
non-Christians, there has been established a training school for 
Christian boys and young men. These schools have been con- 
ducted by Rev. Dr. W. T. Mitchell and Mrs. Mitchell. The 
schools for non-Christian girls and zenana schools for women 
have been continued. Preaching in the villages and the circula- 
tion of books and scripture portions in the Hindi, have been 
carried on by Indian workers. Small groups of believers have 
been organized and placed in charge of Indian catechists and 
teachers. 

The work in the villages in the districts of Fattehpur and 
Fattehgarh were carried on with great energy by Rev. Dr. 
and Mrs. Bandy and many people were added to the church. 

Here too the first two generations of missionary life and work 
were preparatory. They were spent in the laying of the founda- 


301 


Our Missions in India 


tions. A Christian atmosphere had to be created. This was 
accomplished by raising up, through Christian sympathy and 
education, a new cult superior to that of philosophic Hinduism 
and Muslim scholasticism. The impact of western life and 
teaching had dealt a fatal blow to the caste system. The rise of 
democracy among the men of the younger generation, the leaven 
of Christianity, based upon the teaching of the Christian scrip- 
tures, could not but arouse a new spirit of social and national 
aspiration—could not but disintegrate the whole structure of 
caste, which had for millenniums enslaved the masses of the 
common people under Brahmin domination, both in body and 
soul. The translation of the scriptures into so many languages 
and dialects and a wide distribution of these scriptures and the 
exposition of their fundamental teaching in the schools and by 
preaching and the printed page, had inaugurated a movement 
among the people. Some had heard the call and broken away 
from the prison doors. 

A larger body of men were striving to reform the old reli- 
gions. A Christian church had been established in the land. 
As yet it was an exotic. Its organization more or less allied 
to the foreign powers of control and dependent upon foreign 
support, but daily growing in numbers and influence. The 
congregations and churches were united under ecclesiastical 
government, wherein the Indians were made to realize their 
intellectual freedom and the power of Christian unity and 
fellowship. ‘Through the efforts of ministers and missionaries 
they were able to unite churches and Presbyteries into Synods 
and Assemblies and they were thus taught to realize their 
liberty. 

The advance in literacy, through the general growth of the 
Government and Mission schools in India, ministered to the 
spread of Christian ideals. Western education, although 
despised by the proud Brahmins and Muslim priests, was the 
chief way to Government employment. The introduction of 
the railways, telegraph and postal systems, led to a nation-wide 


302 


Development of Village Evangelization 


use of the English language. Newspapers and magazines 
sprung into being in all the principal cities and towns. The ex- 
tension of trade and manufacture found ways of entry into all 
parts of India. The Indians who for centuries had been denied 
the privilege of a journey across the Black water’ were now 
keen to avail themselves of the opportunity. The effect of 
intercourse with Western nations was the birth of a new na- 
tional spirit and a growing desire for social and national 
independence. The handicap of illiteracy and the antag- 
onism of caste could not but be recognized. But there were 
many Hindus and Muslims, who objected to Mission schools be- 
cause of their Christian influence. Muslims also objected to 
Government schools because of their godlessness. The solution 
of these difficulties was for each to establish schools of their 
own. The Hindus were the first to act. They sent their boys 
to both Mission and Government schools and then set up their 
own schools. A paternal Government encouraged these schools, 
giving them the same grants as were given to Mission schools. 
Muslims were more conservative, but when they saw that they 
were losing opportunity to enter the more lucrative professions, 
because of the ignorance of their boys, they began to establish 
Muslim schools on modern lines. The general spread of educa- 
tion, however, in spite of special denominational schools, obliged 
a still further advance. The educated young man could not 
be held within the narrow limits of orthodox Hindu and -Mu- 
hammadan belief. Some were lost by their acceptance of the 
Christian faith, but many more lost faith in the religion of their 
fathers and so became agnostics or atheists. “The new wine 
had burst the old wine skins.” To save their religion and to 
save the young from alien influence, effort was made to reform 
the old religions. 

The first reform was that of Brahmoism inaugurated by 
Rajah Ram Mohun Roy. Later on the Brahmo movement was 
divided into two sections. One under the leadership of Babu 


1 The ocean. 


303 


Our Missions in India 


Keshub Chandar Sen and Babu P. C. Mozumdar, rightly called 
the progressive section, because of its near approach to Chris- 
tianity. The other section called the Sanathan Dharma is 
known as the conservative samaj or society. This section is 
really a reformed Hinduism free from the gross idolatry of the 
old faith. 

This movement served to sidetrack the young men in Mission 
schools and yet enable them to take advantage of Western 
science as taught in Government schools. 

A still later reform movement of Hinduism was that of 
Pundit Dayanand, known as the Arya Samaj. This reform was 
one of interpretation and adaptation of the vedas. It was 
claimed that all modern culture, science and invention are noth- 
ing more than a rediscovery of the ancient Hindu science and 
art found fully described in vedic lore. This is a definitely 
anti-Christian movement. It is an active Hindu propaganda, 
which undertakes to educate young India away from Chris- 
tianity, and strives to win back any who have been drawn away 
by Christian teaching. They condone caste, but are not bound 
by Brahmin bonds. Naturally they are anti-foreign as well as 
anti-Christian. 

This movement has for a while succeeded in sidetracking 
many who might have become Christians. These reform move- 
ments have become political propaganda. 

The Muslim community has established its Anjumans or 
societies, which, while standing for orthodoxy, nevertheless 
strive to legislate for such changes in their social life as will 
serve to hold the Muslims to a loyal support of their religion. 
They have established their own schools and endeavor to educate 
their children so as to fit them for Government offices. The 
stress of political life has availed to make these Anjumans the 
centers of Muslim propaganda. 

Among the village population, there is as yet but little educa- 
tion. Only a few Mission schools have been opened. There 
are some Government schools, but for the mass of working 


304 


Development of Village Evangelization 


people of low caste these schools are practically closed. The 
door is open to the “untouchables,” but few of them have the 
courage to enter in. If they do enter, the caste boys make the 
place too hot for them. For the fifty millions of out-caste 
people, the missionaries and the Indian Christians are their 
best friends. Many realize that the only way of escape from 
caste rule is to become Christians. Like the poor people who 
heard the lowly Nazarene gladly, so the poor out-caste people 
hear the gospel gladly. 

In all Presbyterian Missions, the majority of converts have 
come from the depressed classes. The few converts gathered 
from among the higher classes have become teachers and- 
preachers. Many of them like the foreign missionaries have 
waited long to see the seed spring up and bring forth a harvest. 
But the time was now at hand when the converts should come 
out in great numbers under what is known as the “mass move- 
ment.” 


305 


CHAPTER XXXIII. 


Mass Movements 


HE history of religious movements in India seems to 

prove that they are socialistic rather than individualistic. 
For long perods, while individuals may be deeply influenced, 
yet few have the courage to stand alone. Many hold off waiting 
the action of others. When many have been convinced by the 
teaching and an able leader appears, the stream so long pent 
up suddenly breaks forth. Thus the long and faithful services 
of the “Lone Star” Mission of the American Baptists in South 
India, seemed to have been so fruitless that the Board seriously 
considered the question of abandonment. The one remaining 
missionary, Dr. Clough, tired and discouraged still held on. 
His school and training class pressed upon him as a heavy yoke. 
His comfort was in the energy of his Indian preachers, who 
arose to the occasion and undertook to carry on the village work 
if he would keep the school agoing. Presently the Indian 
preachers reported many people who were ready to be baptized. 
Dr. Clough was unable to make the long tours necessary to visit 
the candidates for baptism in their own villages, but suggested 
a grand rally and asked his fellow-workers to prepare the candi- 
dates for baptism and then bring them together at the central 
station. Then followed a wonderful movement, when a multi- 
tude poured into his compound from among which upwards of 
three thousand persons were baptized in a single day. ‘The 
stream continued to flow until some sixty thousand were added 
to the church. 

The movement thus began was not confined to the limits of 
this one Mission field; nor of the church. The same phenom- 
enon characterized the Arya Samaj. Pundit Dayanand travelled 
throughout India lecturing upon his new interpretation of the 
vedas and holding discussions with Christian missionaries. 


306 


Mass Movements 


Many students were influenced, but orthodox Hinduism was not 
pleased with his teaching. Their antagonism served to stay the 
movement for awhile, until a vast number of disciples made the 
great teacher popular. Then the new Samaj was proclaimed 
and thousands accepted the new teaching as the utterance of a 
prophet. The Mahatma became a Swami.” Apostates from 
Hinduism began to return to the fold. A bath in the incense 
of the purifying sacrifice of melted butter and sweet smelling 
spices (hom), removed the defilement of alien touch and the 
candidate was received anew into the sacred fold of Aryaism. 
Multitudes avowed themselves to be Aryas. Great conventions 
and noisy processions paraded in the streets. 

It was in line with this same principle, that in various places 
in India, when many of the people became convnced that Jesus 
Christ was the Great Guru (teacher) and the Incarnation of 
God, that the restraints of caste were no longer able to hold 
them. Wherefore, in many parts of India, certain classes were 
able to throw off the bonds of the old cults and to declare their 
faith in Jesus Christ as their Lord and Saviour, and by Christian 
baptism to announce their abandonment of idols and false 
religion. This was especially true of the Churahs or Pariahs, 
and other allied classes, who are regarded as untouchable by 
Hindus and who are without the pale of even the lowest of the 
castes of Hinduism. 

These classes number about fifty million. They are “hewers 
of wood and drawers of water,’ a class of laborers annexed 
to every town or village. They, like the serfs of Russia in the 
olden time, were treated as slaves and even now under British 
government are generally dependent upon the landlords and the 
products of menial service for a living. They have risen in 
economic value because of the vast schemes of railroad, canal 
and agricultural improvement. They in general have made 
vast strides and many have become Christians. They have been 
degraded by centuries of oppression. Few of them know how 





1 The Religious Leader became a Saint or Divinity. 


307 


Our Missions in India 


to read or write. Generally speaking they are anamists, but 
many have adopted in part the teaching of Hindu and Muslim 
reformers. For long this class was blind to the gospel of 
Christ through their ignorance. They have naturally been the 
chief to suffer on account of famine and disease. For this 
reason too they became the recipients of the charity which sought 
to heal the sick and to save the poor. To them was proclaimed 
that grace of God which has provided a way of salvation for the 
poor and needy. To them especially did the appeal of the gospel 
bring hope and salvation both for this life and that which is to 
come; and when the evangelists brought to them the invitation 
of God’s love, many responded. Often whole villages would 
agree to come over en masse, asking that some one should be 
sent to teach and guide them in the way. 

In the Punjab, the Rev. Dr. Charles Newton and his brother, 
E. P. Newton, were for some years leading evangelists among 
these people; first in the Lodiana district and later in the Jaland- 
har district. They were assisted by a number of Indian min- 
isters and evangelists; in the Lodiana and Firozpur districts 
Rev. John N. Hyde, Rev. F. J. Newton, Rev. A. B. Gould, with 
their Indian preachers; Rev. N. Prem Dass, Rev. P. C. Uppal, 
Rev. Ahmad Shah and others gathered large numbers of con- 
verts into the churches. 

This mass movement has characterized the work of village 
evangelization almost everywhere. The movement in many 
villages has been traced to the endeavor of Christians to convert 
their non-Christian relatives. In some instances it has been 
due to the personal effort of a man converted away from home, 
who, when he had returned to his own village, very naturally 
strove to bring his own people to believe on his Saviour. It 
frequently transpired that the greater part of the people in a 
village would become believers before the missionary ofr 
evangelist knew of the movement. 

In the Presbyterian Missions in North India and Western 
India, wonderful movements occurred in the districts of Fatteh- 


308 


Mass Movements 


garh, Etawah, Mainpuri, Etah, Fattehpur, Jhansi and Khas- 
ganj in the Northwest provinces; and at Kodoli, Sangli and 
Ratnigiri in the Kolhapur state. 

The result was that a large part of the labor expended in the 
villages was that of shepherding the scattered communities of 
Christians, and in carrying on educational work to lift up an 
illiterate community into an intelligent literacy, so as to make the 
light of a Christian community shine in the darkness of the 
numerous non-Christian homes round about. 

Among those who were leaders in this wonderful work of 
village evangelization, mention should be made of one who, 
after a comparatively short life of intense service, has gone to 
his heavenly reward. The Rev. John Newton Forman was a 
grandson of one of the pioneer missionaries at Lodiana and 
Lahore. He was a co-worker with Robert Wilder in the found- 
ing of the Student Volunteer Movement which has accomplished 
so much in America and Britain to bring in recruits for Mis- 
sion service in foreign lands. The distinguishing characteristic 
of his ministry was his emphasis by word and example upon the 
prayer life in evangelistic work. Everywhere he carried with 
him a personality wholly consecrated to the service of the Lord 
Jesus Christ. This devotedness manifested itself in prayer. 
His life was an inspiration to all of his co-workers. 

The spirit of prayer and intercession marked every act of his 
life. He not only brought blessing wherever he worked in 
his own Mission, but was called to numerous conventions 
throughout the land where he brought special blessing upon his 
hearers. He was asked to address the young people in schools 
and colleges and theological seminaries. Multitudes in India, 
in Britain and America remember his kindly face and his earnest 
words as he led them into the presence of his Lord in supplica- 
tion and praise. The Holy Spirit used him to greatly increase 
the spiritual life of the church. 


309 


CHAPTER XXXIV. 


The Missions’ Council 


4 aa gradual development of the three Missions of the 
Presbyterian Church, U. S. A. had culminated in three 
separate organizations, all of which were connected with the 
Presbyterian church in India. For three-quarters of a century 
each Mission had its own officers and held separate annual 
meetings and reported their work to the Board in New York. 
Located as they were within three distinct Provinces, the Pun- 
jab, the United Provinces of Agra and Oudh, and the Bombay 
Presidency, they were separated by several lines of division. 
There were the long distances between them, marked by climate, 
race, religion and language. Then there were the ideals of the 
pioneers, which placed special emphasis upon special forms of 
service, education, preaching, medicine and the press. Various 
‘nstitutions had been founded in each of these Missions due to 
the lack of means of travel or transportation. Very naturally 
something akin to rivalry began to appear. In applications for 
grants to be supplied from the home base, it was always possible 
to press the claims of one Mission to the detriment of another. 
Then the whole work of the three Missions was more than could 
be well handled through correspondence by one secretary at the 
home office. The work of a second secretary might seem to con- 
flict with the judgment of the first. It soon became clear that 
some organization on the field was needed to consider the various 
claims of the whole field and to co-ordinate the claims of all 
and make up a budget agreeable to all and thus seek the highest 
ends of the missionary work. After careful consideration both 
by the Missions and the Board, it was decided to constitute a 


310 


The Missions’ Council 


Council of the three Missions, consisting of six missionaries, 
two from each Mission, and a Field Secretary elected by the 
Missions and approved by the Board. The first Secretary was 
Dr. H. D. Griswold, with a Council consisting of Rev. H. C. 
Velte and Dr. J. C. R. Ewing from the Punjab Mission; Rev. 
W. T. Mitchell and Dr. C. A. R. Janvier of the North India 
Mission; and N. J. Wandless, M. D. and Rev. W. H. Hammun 
of the Western India Mission. 

This council arranges the dates for the annual meetings, so 
that the Secretary may be present at each one in succession. 
The minutes of the meetings are scrutinized, and, if necessary, 
are amended so as to co-ordinate their action. The budgets are © 
examined, and, when necessary, are made to agree with the rules 
of the Board. When ready, the Secretary sends the whole to 
New York. The importance of the work done by this Council 
is apparent to all who desire a scientific conduct of business, a 
wise expenditure of money, and a masterful array of the forces 
employed. Another important result of this Council’s work is 
the practical method by which the whole Mission staff, European 
and Indian, is divided up into Committees, or groups, to manage 
the various departments of the Mission service; e. g. the Boys’ 
Schools’ Committee ; the Girls’ Schools’ Committee ; the District 
Work Committee; the Medical Work Committee; etc. Every 
branch of the work is thus carefully examined and legislated for. 

The review of the three India Missions of the Presbyterian 
Church for four years, (1913-1917), compiled by the Secretary 
of the India council (Dr. H. D. Griswold) presents facts which 
may be relied upon as a conservative statement: 


“Tn round numbers there is a population of 15,000,000, occu- 
pying a territory of 50,000 square miles, for which our Missions 
are responsible. The average density is 300 per square mile. 
The Christian community in this area, in 1913, numbered 46,533. 
But in 1917, the number had increased by 20,305, making a total 
of 66,838. The total number of Foreign preachers in 1917 was 


311 


Our Missions in India 


210 and of Indians 230. The total attendance in Sunday Schools 
was 14,952. In addition to the members of the Church, there 
were 26,726 catechumens, or candidates for baptism.” 

This summary will suffice to show the progress made and 
afford a basis for the estimate of work to be carried on during 
the new era now begun. 

In the year 1918, Dr. Griswold went on furlough and Dr. 
J. C. R. Ewing was appointed Secretary to the India Council in 
his place, with headquarters ‘at Lahore. From this center 
annual tours are made, when the Secretary visits the stations 
and principal village centers, holding conferences with the mis- 
sionaries, Indian evangelists and pastors. Such work in 
no way encroaches upon the prerogatives of Presbyteries or 
Synods. 

During the hot season the Secretary resides in a mountain 
retreat, where he is able to make up his reports and prepare for 
the next year’s conferences. The establishment of this Council, 
with a Field Secretary, marks the completion of the organization 
of the three Missions in India. The stations are united by the 
Missions. The Missions are united through their representa- 
tives in the India Council. The routine business of the stations 
is transacted at the station meetings and the executive com- 
mittee of the Mission. The whole business of the stations, comes 
under review at the annual meetings of the Missions. The Field 
Secretary and his Council review the minutes of the three Mis- 
sions and bring the findings of the Missions into accord with 
the rules of the Board, after which the whole is sent to the 
Mission office in New York. 

The complete minutes of the annual meetings of the Missions 
are printed, including the estimates in detail. By this arrange- 
ment, every Missionary may have a copy for his own use. 

4 Minutes of Fifth Annual Meeting of Council, December 1918, p. 29. 


2 In 1922 Dr. Ewing retired from active service in the field, and was succeeded 
by Dr. Griswold. 


312 


The Missions’ Council 


In like manner, the Council prints a full report of its pro- 
ceedings annually, and copies are supplied for the use of the 
members of Council and of the stations in all the Missions. 

The effect of this complete organization is seen in the greatly 
increased efficiency and enthusiasm in the work, and has secured 
a more careful and economic administration of Mission forces 
and money. It has also gendered a deeper devotion in the great 
work of evangelizing and training the people in the life and 
work of the church. 


313 


CHAPTER XXXV. 


Our Missions and the Great War 


| Deo outbreak of the great war brought to Missions in 
India conditions fraught with intense anxiety and danger. 
The danger for the missionary first revealed itself when Ger- 
many attacked the merchant and passenger ships on the high 
seas. This danger was specially felt, when the German cruiser, 
the Emden, hovered near the ports of Madras, Calcutta and 
Rangoon. The danger from submarines on the Atlantic threat- 
ened to block travel for a time. Then the necessities of the war 
made it difficult to secure passage, some people having to wait 
for a year to get a berth. Many travelled to and from America 
by the Pacific route. When possible, all missionaries decided to 
remain in India until hostilities should cease. 

But life in India was not undisturbed. Effort was not want- 
ing to create a rebellion in India against British rule. Rumor 
now had it that the Moslems would declare a Holy War. More 
than once, warnings were given out in certain places that the 
Indians were about to rise in order to throw off English rule. 
Here and there British officers were assassinated. Once an 
effort was made to seize the fort at Firozpur in the Punjab, 
which failed. An assault was made upon the Mission at 
Rawul Pindi and some fleeing women were pelted with stones ; 
but the prompt arrival of a park of artillery from the canton- 
ment quelled the rising, but not until considerable damage had 
been done to Mission property. 

The mose serious rising was at Amritsar ; here several banks 
were attacked and European officers were killed. Churches 
were looted and burned, and Europeans, and even native Chris- 
tians only saved their lives by taking refuge in the fort. At 
Kasur, trains were halted and army officers dragged out of 


314 


Our Missions and the Great War 


the cars and slain. The railway station was set on fire. The 
rising was only quelled, when armed men came up from Firoz- 
pur. At Wazirabad a similar rising occurred simultaneously 
with those elsewhere, when the English church was burned and 
a missionary’s house destroyed. The coming of an aeroplane 
saved the day at Gujranwala. A few days later, a more deter- 
mined rising was made at Amritsar, which was quelled by 
General Dyer, when several hundred men were slaiiaavuncent. 
ened risings at Lodiana were nipped in the bud, by the stern 
attitude of the Lieutenant Governor of the Province. 

There were similar outbreaks in other parts of India, espe- 
cially in South and Western India. The outbreak in Delhi and_ 
the Moplah rising in the South were the most serious. The 
loyalty of the great mass of the people, and the watchful, as well 
as tactful management of the defense forces preserved the 
general peace and quiet of the empire. 

The facts of the great war and the reality of the tragic con- 
flict were kept before the people by the constant dispatch of 
recruits. The daily papers in many languages brought the 
latest news from the front. Crowds of people awaited the in- 
coming trains to learn the latest news from the battlefield. India 
had sent scores of thousands of soldiers. Even the small Chris- 
tian community had sent its battalions to the front in Mesopo- 
tamia and Persia. Many sons of missionaries had volunteered ; 
and some had given their lives on the field of carnage. The 
wives and daughters in the home and the school were busy knit- 
ting gloves and stockings for the boys in gray. Plainly, it was 
impossible not to realize the distracting influences of the war. 
The gospel was preached and scriptures and books were circu- 
lated, and churches and chapels were filled at the stated services, 
and souls were converted and wounded hearts were comforted, 
and thus it went on, until the glad, day, when the armistice was 
proclaimed. 

The question arises: What have been the results of this world 
cataclysm upon the Missionary work in India? 


BES 


Our Missions in India 


The India Council of Missions undertook to answer this ques- 
tion of the actual and potential results of the war and how they 
will affect Missions in the near future. The report says: 


The war has in most cases, doubtless, only accelerated pro- 
cesses which in the long run would have probably, even without 
the war, led to the same results. The by-products, then, whether 
wholly or partially due to the war, are as follows: 

(A) India Inter-nationalized. 

This is meant only in the sense that the war has broken down 
the natural isolation of India, as nothing else has ever done. 
The rapidly increasing literacy in English has contributed to 
this, while at the same time a considerable number of Indian 
students have studied in Britain and America. But as a result 
of the war, not merely the select few, but also the rank and file 
of India’s population from multitudes of villages all over the 
land have come into touch with the outside world. Indian 
soldiers in large numbers have served in Mesopotamia, Pales- 
tine and France; among them a fair number of Indian Christian 
soldiers. What is the significance of this fact? For one thing, 
it means that, for good or evil, India is and will be more and 
more closely bound up with the other nations of the earth. 
Mutual influences will be exerted. It is, humanely speaking, 
probable that there will be a new and larger preparedness on the 
part of the Indian people to consider all sorts of messages, 
including the Gospel messages. Probably communities now 
closed to the Gospel will become open. 

(B) A New Standard of Giving. 

The war has shown what sacrifice people are capable of when 
they thoroughly believe in a cause. Billions upon billions of 
dollars have been subscribed in America for war purposes: and 
the choicest young men of the land have been offered freely to 
fight the battle of human liberty. Hence a new standard of the 
sacrificial dedication of sons and daughters, and the sacrificial 
giving of money has been set. Doubtless multitudes of Chris- 
tians are now saying to themselves: “We have never yet given, 
as we ought, but we are now going to give.” May we not con- 
fidently expect, then, that our new and enlarged program of 
work for India will be matched by a new and enlarged standard 
of giving on the part of our Church at home? 


316 


Our Missions and the Great War 


(C) A New Consciousness of the Need of Church Unity. 

The war has emphasized the fact that Christianity is able, at 
such a crisis, to present no united front to the world, no united 
message and appeal. The best Christian ministry for the sol- 
diers during the great war has been the ministry of an inter- 
denominational organization, the Young Men’s Christian Asso- 
ciation, through which the churches have worked. The final 
unity of military command under General Foch demonstrated its 
wisdom by victory. The lesson to the Christian Church is 
obvious. We must aim at a closer union of the forces of the 
Gospel. It is a matter of thanksgiving that both the Presby- 
terian Church in the United States of America and the Presby- 
terian Church in India have, at their last General Assembly meet- 
ings, expressed themselves as ready for a larger union. The 
organic union of the Presbyterian, Congregational and Metho- | 
dist Churches in Canada is a good omen. The system of the 
National Council of Missions in India, with the various Provin- 
cial Councils has strengthened the spirit of unity by promoting 
acquaintance and appreciation. We shall do well to further in 
all reasonable ways this tendency and movement towards unity. 
In view of these things, the World Conference for the consid- 
eration of questions touching Faith and Order is most timely.”* 


The minds of missionary leaders were naturally full of antict- 
pation of progress in regard to all forms of Christian endeavor. 
The hope of a larger liberty for the people, of co-operation 
between the Denominations and especially between the Missions 
and the Indian Churches, was to some extent realized. The 
larger undertakings of the Independent churches and a clear 
recognition of the responsibility of Indian Christians for the 
propagation of the gospel among their countrymen were 
most encouraging signs of progress and a sure prophecy of final 
victory. 


1 Report of the India Council, 1918, pp. 39-44. 


317 


CHAPTER XXXVI. 


The Indian Church and Foreign Missions 


HE close of the great world war ushered in a new era in 

the world’s affairs. Mighty empires had been overthrown. 
Others were shaken to the verge of destruction. All nations 
were visibly affected. The great work of the world was that 
of reconstruction. The spirit of democracy seemed to have 
conquered the world. The nations which escaped the onslaught 
of revolution were those which had recognized the rights of the 
people and had given them a share in the government. In the 
new era, popular government generally took the place of auto- 
cratic rule. 

These changes have not occurred without long periods of 
preparation. Nor have they achieved the hope of stability 
except as they have accepted the basic principles, which have 
been inculcated by the gospel of Jesus Christ. The strength 
of the British Empire has survived the cataclysm only because 
it has, as a limited monarchy, conserved the principles of demo- 
cratic government. In India, the spirit of democracy has been 
seen in the spread of education by the establshment of a system 
of schools, wherein not only the vernacular languages are taught 
and even the classics; the Sanscrit, Persian and Arabic are 
taught; but for all classes, the English language has been made 
the language of letters and culture for the entire nation. Col- 
leges and Universities have been established throughout the 
land. In this great work, as we have already described, the 
Foreign Board of Missions has from the beginning taken an 
important part. What has this policy meant but that through 
this agency a large class of Indians, without reference to any 
special class or cult or religion, should be trained to take part 


318 


The Indian Church and Foreign Missions 


in the conduct of Government offices and institutions for the 
welfare of the Indian people. 

Under this system of Government, the wate of Missions has 
been carried on. The churches have been organized by the 
missionaries and multitudes of men and women with their 
children have been gathered together to worship God and to 
propagate the teachings and life of Jesus Christ. Indian Chris- 
tians have been trained in schools and colleges for the work of 
leadership; and many have been ordained as ministers and 
elders. As rapidly as possible, Indians were ordained as pastors 
of the organized companies of believers. In due course, Pres- 
byteries and Synods and General Assembly were constituted. 
In these ecclesiastical bodies, Indian and foreign ministers and 
elders are present on an equal footing. The democratic govern- 
ment in the Presbyterian church is seen in the fact that every 
pastor is chosen by the members of his church. Every member 
of Presbytery clerical or lay is a representative of the people’s 
church, and so too, in the higher courts, the members of Synod 
or General Assembly are remotely representative of the people. 
Under such a system, it is easy to understand how there may 
be friction in the working out of a missionary program. So 
long as Indians are strangers to their privileges and responsi- 
bilities, they will be ready to live on in the church much as they 
did before as Hindus or Muslims, doing what they are told to do 
by their leaders and be satisfied with a perfunctory round of 
duty. But when they awake to a sense of responsibility, they 
naturally rise up to the privilege of self-help and self-direction. 
Up to this date, foreigners had conducted nearly all of the 
duties of pastor, presbyter and the business of Synod or General 
Assembly. Young missionaries came out from America and - 
soon appeared as leaders in the church, while Indians sat in 
deferential silence. The business was for the most part trans- 
acted through the medium of the English language. Indian 
elders were often mere figure heads. The only sign of equality 
in evidence was the ignorance of the vernacular on the part of 


319 


Our Missions in India 


new missionaries and ignorance of English on the part of the 
Indian. But as the years went by, the second generation of 
Indian Christians grew up and was educated in English as well 
as in the vernacular. This generation was prepared to assume 
the réle of membership in session and Presbytery on the basis 
of equality. 

This assertion of rights, although indisputable, was some- 
times regarded as impertinence. This was the judgment of the 
older Indian elders or pastors, who preferred the humbler sub- 
servience to the manor-born. Education and the democratic 
principles of Christianity were bound to prevail even in India, 
the caste-ridden land of the Vedas. Efforts were made to 
reconcile the East and West by several expedients. One was 
to withdraw the foreign missionary from the Indian Presbytery : 
this was to jeopardize the existence of the Indian Presbytery. 
Another plan was to make some of the stronger Indian ministers 
full members of the Mission: this was considered to be in- 
expedient, because it would create a special caste of Indians and 
so create jealousy among the Indian Presbyters. For awhile, a 
few Indians were asked to attend the Mission meetings as ob- 
servers or advisers, but without a vote. The real difficulty in 
all these plans was the inequality of personality. The Indian 
does not want patronage. He wants liberty and love. This 
can only be attained by mutual confidence and co-operation. 

With a view to make a plan for co-operation between the 
Presbyterian church U. S. A. and the Presbyterian church in 
India, a representative conference was called to meet in Sahar- 
anpur U. P. India, from March 30 to April 2, 1921. Rev. 
J. C. R. Ewing, D. D. Secretary of the India Council, presided. 
Quoting from the record, we read: 


After the most careful consideration, by duly constituted 
Committees, of the Report of the Post-War Conference held in 
Princeton, N. J. in June, 1920, an Article on the Church in 
Japan by Rev. A. J. Brown, D. D. and a letter from Dr. Rie 


320 


The Indian Church and Foreign Missions 


Speer addressed to certain members of the Allahabad Presby- 
tery, the following basic principles were unanimously adopted: 


PRINCIPLES ADOPTED By THE CONFERENCE 


1. That while we have commonly used the phraseology ‘Mis- 
sion and Church’ yet the real question at issue is the relation 
between the Presbyterian Church in India and the Presbyterian 
Church in the United States of America. 

2. We affirm the principle of independence of the National 
Church, “An Indian Church not identified with an American 
Church but independent, national, free, related to the Churches 
of other lands on an equal footing working with them to save and 
unite mankind.” The independence of the Church need not ex- 
clude connection of the missionary with the Church courts in _ 
India. When the Church on the field desires it, the ordained 
members of the Mission should become members of the Presby- 
tery in full and regular standing, and the lay members of the 
Mission, men and women, are advised to become members of 
the local churches. , 

3. The Church has a right to a voice in all work carried on 
within the bounds of its organization or closely related with it. 

4. The Church, as a Church, should be self-sustained and 
governed; and the Missions as Missions have a vital work to do 
in co-operation with the Church. The supreme and controlling 
aim of foreign missions is to make the Lord Jesus Christ known 
to all men as their Divine Saviour and to persuade them to be- 
come His disciples; to gather these disciples into Christian 
churches which shall be self-propagating, self-supporting and 
self-governing; to co-operate so long as necessary with these 
churches in the evangelizing of their countrymen and in bring- 
ing to bear on all human life the spirit and principles of Christ. 

5. We believe that the aim and development of the Indian 
Church will best be realized, when the Church and Mission are 
united in the closest co-operation and when such co-operation is 
the dominating principle in all forms of their work. 

While advocating mutual co-operation between the Church 
and the Mission, we yet believe that the best results of Mission 
work in India will be attained when right lines of distinction are 
observed between the functions of the Indian Church and those 
of the Foreign Mission; the Mission contributing to the estab- 
lishment of Indian churches and looking forward to passing 
on into unoccupied regions when its work is done. 


321 


Our Missions in India 


While there has been a measure of co-operation in the past, 
we recognize that it is a living movement in which we areé 
engaged, and our present effort is to formulate the terms of co- 
operation under which such living and sympathetic adjustments 
can be made as will meet the present needs and be capable of 
such further modification as the changed conditions of the 
future will be sure to necessitate. 

6. Holding this view, it would seem to us that the solution of 
the present problem is to be found, not in disparaging the Indian 
Church, nor in dividing its strength, nor in diminishing its 
responsibilities, but in just the opposite course; by increasing 
its authority, by expecting more of it, by making it the great 
agency of evangelization. Instead of transferring a few strong 
Indian leaders from the Indian Church to become members of a 
Foreign Mission, in order that they might share in the admiunis- 
tration of money from America, we would transfer the admin- 
istration of the money to the Indian Church for work which the 
Church is prepared to take over, or to some such joint co-opera- 
tive body as proposed by the Church in Japan. Along with the 
taking over of joint authority over the resources of the Ameri- 
can Church, there rests upon the Indian Church a peculiar 
responsibility to take a great forward step in her benevolence. 
In recognition of this principle, there should be some ratio be- 
tween the gifts of the Church for missionary work, and the share 
she takes in the administration of funds from America. 

Wherever such funds are made over by the Board, it 
should be on the basis of an adequate organization, for budgeting, 
administering and accounting for this money, and definite pro- 
vision by the body to which the funds are committed for a con- 
tinuous and steady growth in self-support by the Church. 

Personal and voluntary evangelism and service in the inter- 
est of the Church and the systematic giving of money or time, as 
the equivalent of money, should be from the beginning 
encouraged in believers, and any financial or other aid 
given through the Mission should be carefully set forth as 
provisional and gradually rendered unnecessary by) the; ever 
increasing contributions by the Church. We commend to the 
Church the study of indigenous methods of giving. 

7. The transfer of functions and activities from the Mission 
to the Church should provide in some way for the full participa- 


322 


The Indian Church and Foreign Missions 


tion of women in the administration of work to which they 
contribute equally with men. 


A PLAN TO SECURE MORE EFFECTIVE CO-OPERATION BETWEEN 
THE CHURCH IN AMERICA, WORKING THROUGH THE 
MISSIONS, AND THE CHURCH IN INDIA. 


Subject to the approval of the Presbyteries, Missions and 
Board of Foreign Missions, it was decided— 


I. The Presbyterial Committees 


1. That the Board of Foreign Missions through the India 
Council be requested to ask each Presbytery to constitute 
a Committee to which shall be entrusted the evangelistic work 
now carried on by the Mission, educational work carried on in 
and for the villages, and Zenana work. 

That this Committee shall be elected by the Presbytery and 
shall be composed of foreign missionaries and Indians, so chosen 
as to secure representation for each district: one-third of the 
total to be women, missionary or Indian, elected by the Presby- 
tery on nomination by the Women’s Presbyterial Society. 

That representation shall be based upon the amounts con- 
tributed by the Board of Foreign Missions and the Presbytery 
respectively. If the Presbytery. contributes for pastoral and 
evangelistic work within the bounds of the Presbytery 1/5th 
of the total spent by the Presbytery and the Board for such 
work, this plan may be adopted, and the Presbytery shall have 
the right to elect Indians as members of the Committee up to 
one half the total membership of the Committee. As the con- 
tributions of the Presbytery increase a different ratio of repre- 
sentation is to be worked out. 

That the Presbytery shall agree to elect Indians for mem- 
bership in this Committee, who are members of the Church 
within the bounds of the Presbytery; possess the educational 
qualifications of a Matriculate, except by 2/3rd vote of the Pres- 
bytery, or the certificate of a recognized Bible or Divinity School, 
and who have had at least five years’ experience in Mission or 
Church work. 

‘That the Board of Foreign Missions shall agree that only 
missionaries shall be eligible to membership in this Committee, 
who have a working knowledge of the language and who have 
had at least five years’ experience in India. 

2. Work and Funds to be transferred ;— 


323 


Our Missions in India 


4. That the Board of Foreign Missions agree to transfer 
through the India Council or the Missions to the Committee of 
Presbytery all men’s evangelistic work, Class IV, and educa- 
tional work carried on in and for the villages and institutions 
having a distinct connection with evangelistic work; all Indian 
workers ordinarily required to maintain and conduct that work ; 
and all funds now appropriated to that work. 

b. That the Presbytery shall agree to conduct Every- 
Member-Campaigns in order to educate the Church to give more 
freely to the support of evangelistic work. 

3. The Organization and Powers of the Committee ;— 

a. That the Committee shall be authorized to organize it- 
self with the understanding that the Treasurer of the Mission 
shall be the Secretary-Treasurer of the Committee. 

b. That the Committee be empowered to prepare estimates 
for the work entrusted to it, administer the funds (not includ- 
ing the fixation of salaries) assigned by the Board and the Pres- 
bytery; appoint, transfer, dismiss agents and employees (re- 
serving for the latter the right of appeal to the Presbytery), 
determine the policy of the work, to recommend through the 
Intermediary Board to the Property Committee of the Mission 
extensive alterations or remodelling in existing buildings and 
prepare an order of preference for new property. The rules 
and regulations concerning the appointment, transfer, dismissal, 
pay, increments of agents, working under the Presbyterial Com- 
mittee shall be the same as those of the Mission within whose 
bounds the work is carried on. At the end of two years if 
changes are desired they shall be made in consultation with the 
Mission. Salaries of all agents except of those, who are mem- 
bers of the Intermediary Board, which shall be fixed by the 
India Council, shall be determined by the Intermediary Board. 

c. That this Committee shall budget the travelling ex- 
penses of its members at Intermediate Railway Fare rates. 

4. Audit, Review and Report— 

a. That all, who administer funds, under the Presbyterial 
Committee, shall submit their accounts together with the 
vouchers to an Auditing Committee of three to be elected by 
the Presbytery, one member of which shall be the Treasurer 
of the Committee. This Committee shall have the authority 
to employ a certificated accountant, 1f deemed desirable. 

b. That the Presbyterial Committee shall require that all 


324 


The Indian Church and Foreign Missions 


workers submit—at regular intervals—reports of development 
and progress of the work. 

c. That the Presbyterial Committee shall encourage the 
transmission of quarterly letters to the Secretary of Specific 
Work, New York. 

d. That the Presbytery shall present to the Intermediary 
Committee a copy of the Proceedings of its Committee and an 
Annual Report of the expenditure of the funds given it by the 
Board of Foreign Missions together with a report of its Audit- 
ing Committee on the same, and detailed estimates for the next 
fiscal year. 

e. That the Presbyterial Committee shall transmit through 
the Intermediary Board to the Board of Foreign Missions an 
Annual Narrative. 

5. Women’s Work— 

That Women’s Presbyterial Societies shall be formed; 
membership to be open to all women missionaries, Bible women 
and representatives from each organized church. 


II. Joint Committees, Education and Medical 


1. a. That the Educational work be committed to a Joint 
Educational Committee for each Mission area. High Schools 
and Anglo Vernacular Middle Schools shall be entitled to one 
missionary representative each on the Committee. Colleges 
shall be entitled to two missionary representatives each. The 
total number of missionary representatives shall be at least 8, 
the Presbyteries to elect an equal number of men or women, 
who are representatives of the above-mentioned institutions, 
their election being based on nominations made by the institu- 
tions. 

b. That the Medical work be committed to a Joint Medical 
Committee for each Mission area. Each institution shall be 
entitled to one missionary representative on the Committee. 
The total number of missionary representatives shall not exceed 
five, the Presbytery to elect an equal number, men or women, 
who are connected with Medical institutions, their election being 
based on nominations made by the Institutions concerned. 

c. That any member of the Mission, or any Mission agent, 
or any member of the Presbyterian Church in India, willing to 
undertake to be present at the meetings of the Committees, shall 
be eligible for election to membership in these Joint Committees. 


325 


Our Missions in India 


Members of these Committees shall be elected for a term of 
three years. 
2. Powers of these Committees— 

a. That these Joint Committees shall, subject to the regu- 
lations hereinafter defined, be authorized to prepare estimates 
for the work entrusted to them, administer the funds, assigned 
by the Intermediary Board, appoint, transfer, dismiss agents 
and employees; reserving for them the right of appeal to the 
Intermediary Board, and determine the policy of the work. 
These Cominittees shall be competent to recommend through 
the Intermediary Board to the Property Committee of the 
Mission extensive alterations or the remodelling of existing 
buildings, and prepare an order of preference for new property. 
These Committees shall budget the travelling expenses of their 
members at Intermediate Railway Fare rates. 

b. That proposals regarding the location of missionaries 
shall ordinarily originate in the Joint Committees and in the 
Presbyterial Committee and be presented through the Inter- 
mediary Board to the Mission. 

3. Funds at the Disposal of these Committees— 

That appropriations for Class V, except so much as shall 
be made over to the Presbyterial Committee, shall be at the 
disposal of the Joint Educational Committee. Class VI appro- 
priations shall be at the disposal of the Joint Medical Com- 
mittee. 


Ill. Intermediary Board 


1. That there shall be an Intermediary Board composed of 9 
members, one of whom shall be the Treasurer of the Mission 
who shall be ex-officio Secretary-Treasurer of the Committee, 
5 members to be elected by the Mission, 2 from Presbytery, to 
be elected from Presbytery’s representatives on the Joint Com- 
mittees from each Presbytery in areas where there are two 
Presbyteries, and 2 by each Joint Committee from among its 
members. 

That the members of the Committee shall be elected for 
two years (with due consideration for rotation) with the right 
of re-election for one term. 

2. Powers of the Intermediary Board— 

That the Board shall act as a Finance Committee to 
receive, modify, and transmit estimates through the India Coun- 
cil to the Board, to allocate sums to the Joint Committees, to 


326 


The Indian Church and Foreign Missions 


arrange for the audit of accounts, and other financial work: to 
hear cases of appeal from the Joint Committees, to review 
the proceedings of the Joint Committee, with a view to co- 
ordinating all branches of the work. If the Intermediary Board 
disapproves of any action of a Joint Committee, it shall re- 
commit that action to that Committee with explanation, after 
which it must receive a two-thirds vote of the Committee to be 
adopted. 

The Board shall receive from Presbytery (see 1-4, d. e. 
above) the reports of and estimates for work carried on by the 
Presbyterial Committee. It is understood that this Board shall 
exercise the greatest care to safeguard the ecclesiastical rights 
of Presbytery.* 

This plan was accepted and practically adopted by the Punjab 
Mission and the Presbyteries of Ludhiana and Lahore. The 
North India Mission was agreed as to the general principles 
outlined by the conference held at Saharanpur, but differed 
somewhat as to the constitution of the representative or joint 
committees. The Presbyteries had not (at this writing) taken 
action on the subject. The action of the North India Mission 
is given in Appendix V. Similar action was taken by the West 
India Mission and the Presbytery of Kolhapur. 

There is every reason to hope for a speedy consummation of 
the co-operation of the Missions and the Indian Presbyterian 
church on the basis of the Saharanpur plan. 

Henceforth the Indian church will receive recognition as the 
center from which the great work of Indian evangelization will 
be carried on. 


1 See Report on India and Persia, Appendix 10, p. 680. 


327 


CHAPTER XXXVII. 


Our Contribution to the Church of Christ 
in India 


9 Poa achievements of our missions in India cannot be cata- 
logued in statistical tables. The ministry of service which 
has resulted in the moral and spiritual uplift of the people of 
India cannot be accredited to any single agency, or any one 
group of agencies at work in obedience to the great commission 
“Go ye, therefore, and teach all nations.” The 165 Protestant 
organizations at present working within the bounds of the 
Indian empire have done a wonderful work. But even they 
have not accomplished all that has been done. The Roman 
Catholic Church, and the Syrian Church in Mysore have been 
witnesses for Christ to millions of people even before the 
advent of Protestant Missions. Many great missionaries have 
lived and labored and died in the service and others have entered 
in and reaped where they have not sown. 

We too have entered upon the fields, where Kiernander, 
Ziegenbalg, Schwartz, Carey, Ward and Marshman and other 
apostles of Missions in India, toiled and prayed and died. We 
have carried on the good work and shall pass on to the rest that 
remaineth. Others will follow and help create the history of 
the Church of Christ in India. One soweth and another reap- 
eth, but the day will come when they and we shall rejoice 
together in the great harvest of the Kingdom of God. 

The records which tell of the Christian community within 
the bounds of the Missions of the Presbyterian church U. S. ie. 
fx the number of church members at 85,225. The church 
organizations include 801 groups of believers, scattered among 
some 4,000 villages and towns. 

The entire evangelistic force is scattered about 3O Centeren 


328 


Our Contribution to the Church of Christ in India 


14 in the Punjab, 12 in the United Provinces and seven in 
Western India. There are 151 sub-stations in village communi- 
ties, occuped by 246 missionaries, men and women; and 1,288 
Indian evangelists, teachers and workers. 

Such a statement fails to indicate in any adequate measure 
the accomplishment arrived at. We must include the wide- 
spread influence of our educational system affecting many 
thousands of the youth and children, young men and women, 
of the best classes of society. Such schools and colleges advance 
the general knowledge of large communities and train men and 
women for better citizenship and better service in the church, 
a higher civilization and a purer morality and a deeper spirit- 
uality in life. 

The hospitals and dispensaries, too, exert a wonderful influ- 
ence for good. Much suffering is alleviated and lives are 
saved. Especially is this true of women and children. The 
practical help which the Mission brings in time of famine and 
plague, or of epidemics of disease of any kind, adds incalcul- 
able joy and comfort to both the Christian and non-Christian 
people. Ability for self-help is bestowed upon multitudes who 
rarely understand whence the blessing comes. The introduc- 
tion of people into the use of Western remedies for various ail- 
ments, the gospel of soap and hot water, the cleanliness of the 
home and sanitary surroundings and many similar matters which 
add so much to the health of the people have been brought by 
the missionaries. Then again the promotion of many indus- 
tries and much of handicraft and the teaching of the value of 
improved machinery for farming, better methods of weaving, 
sewing and cooking have added materially to the income of 
both men and women. During the terrible famines which 
periodically visit India, when a paternal Government or the 
benevolence of Christians in England and America make pro- 
vision for relief, it is generally the Missions which are chosen 
to administer the relief. Thousands of lives have thus been 
saved. Helpless orphans have been rescued, and, when possible, 


329 


Our Missions in India 


returned to their relatives, or failing to find them, refuge has 
been given in orphanages, where they have been tenderly cared 
for and where many have received education and training for 
life’s work. 

Perhaps nothing has done more for the physical well being 
and manhood in India than the training given in Mission schools 
and collges in the various sports,—cricket, foot ball and hockey, 
which have become the delight of every Indian school boy. A 
similar service has been rendered by the ladies, who have intro- 
duced through the schools for girls the games of badminton 
and tennis, besides the physical training which does so much for 
the development of the body as well as of the mind. To all of 
this must be added the establishment of Christian home life 
with its reverence for God, purity of thought, kindly treatment 
of children by Christian parents and loving service of parents 
by their children, religion in the home and stated attendance on 
the public worship in the churches, the regular observance of the 
Lord’s Day in the midst of crowds who never observe the Holy 
Day, in short all that distinguishes the Christian from the non- 
Christian. 

The goal of the church is a Christian civilization with glory 
to God and well being to men as the purpose of life. 

These homes and churches are now as lights shedding light 
and life upon the multitudes who yet dwell in darkness. The 
living God in a living church is the hope of the world. 


330 


Appendix I. 
PIONEERS IN CHRISTIAN LITERATURE 


1. Rev. JAMEs WILSON is mentioned as one of the pioneer 
missionaries at Lodiana and Subathu, but was transferred to 
Allahabad to take up the work of that new mission in succession 
to Rev. James McEwen. His special work in the production of 
a vernacular literature was accomplished there and at Agra dur- 
ing a period of sixteen years. His work was done through the 
medium of the Urdu and Hindi languages. As pastor he realized 
the need of better translations of the sacred scriptures. He took 
part in the earlier translations of the New Testament and the 
books of Isaiah and Daniel in the Old Testament. This was 
revised by Rev. J. A. Schurman of Benares. 

A translation of the Westminster Shorter Catechism was 
made and published by James Wilson, Joseph Owen and J. 
Warren. Mr. Wilson also translated from the English a 
Catechism for Young Children. He wrote a tract on Nico- 
demus in Hindi. Early in his life as a missionary he made a 
study of Muhammadanism. He published in Urdu and in the 
Roman character a translation of the Quran with annotations, 
also in the Roman Urdu. This was done for the benefit of 
Christian preachers. He also wrote a book in English, entitled, 
The Rise, Progress and Decline of Muhammadanism. ‘Two 
treatises on the The Trinity and The Lord’s Supper complete 
the list of books written by this devoted missionary. 

2. Rev. Joun C. RANKIN who was sent with James Wilson 
to open the new station at Agra in the year 1844, was also one 
of the champions for Christianity against Islam. He wrote a 
notable reply to a memorable assault upon Christianity by a 
Moslem Maulvie in a book entitled “Reply to Saulet-uz- 
Zagkam.” 


Joh 


Our Missions in India 


3. Rev. JosepH Warren founder of the Mission Press at 
Allahabad, was the author of a number of books written in the 
Urdu language. He collaborated with several Indians, who be- 
came noted authors. His own books were The New Birth; The 
Crucifixion of Christ; History of Ruth; The Way of Life 
(Translated) ; The Fountain of Life (Translated) ; On Prayer; 
On Wisdom. 

4. Joun Hart, a disciple of Mr. Warren, translated Bun- 
yan’s Pilgrim’s Progress into Urdu and wrote a tract entitled 
The Comforter. 

5. Levi JANVIER translated in collaboration with Mr. Warren, 
The Confession of Faith. He translated into Punjabi Genesis 
and Exodus 20 Chapters, The book of Psalms. 

6. JosepH Porter wrote a discourse on The Ten Command- 
ments, and tracts on Justification, on Repentance, The Worth 
of the Soul. 

7. Rev. W. S. Ropcers translated into Urdu a tract on 
Holiness; The Happy Water Man; Poor Joseph; The African 
Servant; The Roll Call; The Young Cottager; The Barren Fig 
Tree; What is Your Religion; Divinity of Christ; The Two Old 
Men; Don’t Put It Off; The Dairyman’s Daughter; On Happt- 
ness; A Refutation of Muhammadanism; The Brazen Serpent. 

8. JoHN Newton, Sr. wrote in Urdu the Day of Judgment; 
Integrity of the Scriptures; Salvation Not By Works; An Urdu 
Primer; A Book of Psalmody (compiled from various authors) ; 
The Sermon on the Mount translated into Kashmiri under his 
superintendence; into the Punjabi he translated the Four Gos- 
pels and Acts of the Apostles; The Pilgrim’s Progress (abridge- 
ment) translated under supervision by native pundit also the 
following: Selections from Bible History; The Life of Christ; 
The Fall and Recovery of Man; Religious Catechism; The Ten 
Commandments; The Brazen Serpent; Bathing in the Ganges 
(By Newton and Goloknath) tracts translated under Mr. New- 
ton’s supervision; Address to Pilgrims; Address to Hindus; 


332 


Appendix I 


Poor Joseph; Bob the Cabin Boy; Two Old Men; On Holiness; 
What is your Religion? 

9. Rev. GOLOKNATH wrote a Treatise on Pantheism and 
several tracts in Urdu. 

10. Other writers were Mrs. Scott, who wrote Jesus, the 
Child’s Best Teacher; Rev. J. R. CAMPBELL, who wrote in 
Urdu, Good News; The Two Ways and Two Ends; Parable 
and Exposition; Rev. JosEpH CALDWELL, who translated into 
Hindi, Bob, the Cabin Boy; a tract On Idolatry. 





Notre. These publications were written during the 23 years preceding the 
Sepoy Mutiny. They indicate the kind of preaching and teaching undertaken at 
that time. One notes the absence of books for women and children who were 
almost entirely illiterate. A book for children was probably intended for the few 
Christian mothers and teachers to enable them to instruct their children in the 
homes and in the Girls’ orphanages. As yet Bible teaching was done orally in the 
home and the church. 

Almost all of this literature was burned up in the destruction of the Mission 
Presses at Lodiana and Allahabad. 


333 


Appendix II. 


An Invitation to Prayer addressed to the Church of Christ 
throughout the World, being an extract from the Minutes of 
the 23rd Annual meeting of the Lodiana Mission. ‘This paper 
was presented by Rev. J. H. Morrison, D. D.: 


“Whereas our spirits have been greatly refreshed by what we 
have heard of the Lord’s dealings with his people in America, 
therefore :— 


“Resolved First, That we hereby publicly acknowledge the debt 
of gratitude we owe to Him, and our obligation to Him more 
than ever, not unto ourselves, but unto Him who died for us. 

And in view of our spiritual necessities, and of the wants of 
the perishing millions about us, and in the hope of obtaining 
similar blessings for this land, 


“Resolved Second, That we will do our best to get Union Meet- 
ings, for prayer for the out-pouring of the Spirit, established 
at our respective stations, wherever we may find two or three 
willing to meet together in the name of Christ. 

And further, being convinced from the signs of the times, that 
God has still large blessings in store for His people, and for our 
ruined race, and that He now seems to be ready and waiting to 
bestow them as soon as asked, therefore :— 


“Resolved Third, That we appoint the second week in January, 
1860, beginning with Monday, the &th, as a time of special 
prayer that God would now pour out His Spirit upon all flesh, 
so that all the ends of the earth might see His salvation; that 
on the first day, that is Monday, the 8th, be a holy convocation 
for solemn fasting, humiliation, and prayer, and that on the last 
day, that is Sabbath, the 14th, be a holy convocation for thanks- 
giving and praise: that the intervening time be spent in private 
and social exercise of prayer and praise, as the circumstances 
of each community may dictate; that all God’s people of every 
name and nation, of every continent and island be cordially and 
earnestly invited to unite with us in.a similar observance of that 


334 


Appendix II 


time; and that from the receipt of this invitation, onward, all 
be requested, in their secret, family and public devotions, habit- 
ually to entreat the Lord to pour out upon all His people so much 
of the Spirit of grace and supplication, as to prepare them for 
such an observance of the time designated, as may meet with 
His approval and secure His blessing.” 


Lodiana, 29th November, 1858. 


335 


Appendix ITI. 


Rev. IsApor LOEWENTHAL. 

This missionary martyr was one of the most brilliant men 
ever sent aS a missionary to the Moslem world and deserves a 
place, along with Henry Martyn, as a Christian hero who sacri- 
ficed his life in the path of duty. The church should know more 
of him and his work. The following brief statement is given 
on the authority of his pastor, Rev. S. M. Gayley. 

The Rev. Isador Loewenthal was born (1827) in the city of 
Posen in Prussian Poland, of Jewish parents. He was the 
eldest of a family of eight children. Huis father had at heart 
little regard for Judaism, but observed from custom its principal 
rites and ceremonies. Huis mother was a strict adherent to the 
traditions of the Rabbis and instructed her children carefully in 
the tenets of the Jewish faith, and in the principles of morality. 
His parents bestowed upon him a liberal education. At a very 
early age he was placed in a Jewish school, where he acquired 
the rudiments of science, learned to read the Hebrew text, and 
to repeat prayers he did not understand. At this period, though 
but a child, he evinced that love of books and thirst for knowl- 
edge, which characterized his maturer years. 

From the first he made rapid progress in his studies, and gave 
evidence of more than ordinary talents. After a few years he 
entered the gymnasium in his native city, where he studied the 
higher branches of a liberal education—the ancient classics, 
natural science, metaphysics, mathematics and to some extent, 
music, Hebrew, and several of the languages of modern Europe. 
He had passed successfully through the course of study usually 
taught in such institutions at the age of seventeen. After 
leaving the gymnasium he entered a mercantile house in Posen 


336 


Appendix III 


as a clerk. But merchandising was ill suited to his taste which 
was for books. His leisure hours from business were devoted 
to his favorite pursuits. He had a strong desire to enter one 
of the German universities, and had made arrangements to do 
so, but was prevented by the event that led to his emigration 
to the United States. He formed association with educated 
young men of his own age of liberal political sentiments, and 
became implicated in political difficulties by being so rash as to 
publish in one of the public journals a piece of poetry of his own 
composition, containing sentiments adverse to the Government. 
This brought him under the notice of the police, and, being in- 
formed that he was in danger of arrest, he hastily fled from 
his home. After many difficulties he reached Hamburg, where, 
after much embarrassment, he procured a passport and took 
passage on board an English ship for New York, where he 
arrived in the autumn of 1846. Here he was a stranger in a 
strange land. He was possessed of little means, and was ignor- 
ant of the English language. He tried to find employment in 
New York City, but was unsuccessful. He then visited Phila- 
delphia, where he met with the same want of success. Leaving 
Philadelphia, he went to the country and sought employment 
from the farmers, offering his services for what they chose to 
give him; but he was again doomed to disappointment. Being 
of diminutive stature, and having no acquaintance with farm 
work, the farmers deemed him dear at any price. His funds 
being now nearly exhausted and every door of employment 
seemingly closed against him, he became very despondent. But, 
feeling the pressure of necessity to do something for a living, 
as the last resort, he invested the little money he had left, in a 
small basket and a few notions, and, with this on his arm, he 
started out to the counry as a peddler. 

In this capacity, on a cold day in November, 1846, he came 
to the house of the late Rev. S. M. Gayley, near Wilmington, 
Delaware, drenched with rain and suffering from the cold. 


a7 


Our Missions in India 


Having disposed of some of his wares, and being about to de- 
part, Mr. Gayley, noticing that he was thinly clad, and the 
evening being intensely cold, gave him a cordial invitation to 
spend the night with him, which he gladly accepted. By con- 
versation with him during the evening, Mr. Gayley discovered 
that his guest was a young man of no ordinary talents, and one 
who had received an excellent education; that he had an ex- 
tensive and accurate knowledge of the ancient classics, Hebrew 
and several of the modern languages. His sympathies were at 
once drawn out towards him. He thought it a pity that a young 
man of such talents and acquirements should be engaged as a 
peddler, when he might be more usefully employed. Mr. Gayley 
invited him to remain at his house, while he would interest him- 
self to secure for him a situation as a teacher, which invitation 
he accepted. hs 

By his efforts he secured for Mr. Loewenthal, through his 
nephew, now Rev. S. A. Gayley of West Nottingham, Mary- 
land, then a member of the senior class in the college, the posi- 
tion of teacher of French and German in Lafayette College, at 
Easton, Pennsylvania. Mr. Loewenthal entered upon his duties 
in the college in the beginning of January, 1847. 

At this time he had but an imperfect knowledge of the English 
language. With untiring industry he addressed himself to its 
study, and, at the close of that session, he could both speak and 
write it with classic purity; and, in a very short time, he dis- 
played an intimate acquaintance with English literature. He 
was a most indefatigable student, not only in his hours of 
leisure from college duties, but habitually, long into the nights, 
and frequently whole nights were devoted to study. His usual 
time allotted for sleep was four hours. Possessed of an iron 
will, whatever he resolved to do was done if labor could accom- 
plish it. Gifted with a retentive memory he rarely forgot any- 
thing he read. 

During his stay at the house of Mr. Gayley, he never dis- 


338 


Appendix IIT 


closed his lineage, nor did Mr. Gayley ever suspect him of being 
a son of Abraham, until Mr. Loewenthal, in a letter to him some 
time afterwards, informed him that he was a Jew. It was 
during his residence there that “the veil was rent away” from 
his heart and that he received the first religious impressions, and 
became convinced of the truth of Christianity. In a letter to 
Mr. Gayley in July, 1847, he informs him of his conversion to 
Christianity, and he gives a history of the means employed by 
the Holy Spirit in bringing about this change. He states: 


“It was by Providence I was sent to your door. When I came 
to your house it was for worldly gain. Little did I then think 
I was to receive there what was infinitely better. It was at 
your house, by your earnest prayers (at family worship) to 
which I first went half from curiosity, half from politeness, 
by your humble supplications that I was first awakened to appre- 
hend my danger, to consider I had an immoral soul. I began 
to open the Bible. I was astonished. I waited with eagerness, 
morning and evening for the summons to family worship, to 
hear you pray. I was more and more convinced I was on the 
wrong path.” 


During the time he was at Easton, Mr. Gayley corresponded 
regularly with him, and, although ignorant of what was passing 
in his mind, gave him religious counsel. These kind words, Mr. 
Loewenthal states in the above letter, were most seasonable and 
were specially adapted to his case. In the following autumn, 
during the vacation of the college, he made a public profession 
of his faith in Christ as the true Messiah and was baptized by 
Mr. Gayley, his father in the gospel, and was received into 
membership of the Rockland Presbyterian Church, to which Mr. 
Gayley then ministered. 

Mr. Loewenthal entered the senior class of La Fayette College 
in the fall of 1847, and graduated with honor. After his grad- 
uation, he acted as tutor in the college for some time. In the 


D0o 


Our Missions in India 


winter of 1848, being tendered the situation of teacher of lan- 
guages in the Mount Holly Collegiate School, under the charge 
of Rev. S. Miller, he accepted it. Whilst there he devoted his 
leisure hours to philological studies, in which he made rapid 
progress ; he collected a large library of very rare and valuable 
works bearing upon his favorite studies. 

Being brought to the notice of the Rev. Dr. Phillips, pastor 
of the First Presbyterian Church of New York City, he 
tendered to Mr. Loewenthal a scholarship at his disposal in the 
Princeton Theological Seminary, which offer, after much 
prayer and consultation with judicious friends, he regarded as 
providential, and falling in with long cherished desires, he con- 
cluded to accept. In the fall of 1852, he resigned his situation 
at Mount Holly and went to Princeton and was matriculated a 
student of theology. Theological studies were much to his 
taste. There he took a high stand. His public exercises were 
far above mediocrity and augured his future eminence. Whilst 
there, he still pursued his philological studies, during his leisure 
hours, and was a contributor to the Biblical Repertory. His able 
articles published in that quarterly established his reputation as 
a writer. The Society of Inquiry of the Seminary, selected him 
as their essayist to read the essay at their annual meeting at the 
Commencement at which his class graduated. His subject was 
“India as a field of Missions.” It was a masterly production 
evincing great ability and learning. 

At this time his thoughts were turned to India as the field of 
his future labors. For some time after his graduation at 
Seminary, he acted as tutor in Nassau Hall, which position he 
filled with marked ability. 

Having decided to devote himself to the service of his Re- 
deemer in the foreign field, he offered himself to the Board of 
Foreign Missions of the Presbyterian church, selecting India as 
his field. He was accepted and received an appointment to the 
new Mission to the Afghans. His eminent linguistic talents 


340 


Appendix IIT 


and acquirements remarkably fitted him for that post. He was 
licensed in 1856 by the Presbytery of New York; and, in August 
of that year, he sailed for India. . 

When Mr. Loewenthal arrived in India late in the autumn, he 
went at once toward the station selected for the opening of the 
Mission to the Afghans. He went by invitation to the city of 
Peshawur (as has been explained in the text) and entered with 
ardour upon his duties. 

(Here the biographer tells the story of his missionary career, 
closing with a eulogy.) 

Although his missionary life was only seven years, yet he 
had translated and published the whole of the New Testament in 
Pashtu, had nearly completed a dictionary of that language, and 
could preach with facility in Pashtu, Persian, Hindustani, and 
Arabic. It is certain that few foreigners in India had such thor- 
ough knowledge of Asiatic literature as he and none had a 
more thorough acquaintance with the manners and customs of 
the people and their political life in the Orient. He had a thor- 
ough knowledge of the religious systems of the people; and as 
a disputant with Muhammadans and other religionists he was a 
master. He enjoyed the friendship of the first men in both civil 
and military service in India and was on most intimate and 
friendly terms.with Sir John Lawrence, the Governor-General 
of India. 

It 1s truly astonishing the amount of intellectual labor he 
accomplished. Besides his linguistic labor he was actively en- 
gaged in preaching in the bazar. He undertook frequent jour- 
neys into neighboring districts. Besides conducting a large 
correspondence, he was a contributor to British and American 
quarterlies. He possessed a genius in the truest sense. His mind 
was characterized by great versatility. He had seemingly an 
equal aptitude for all branches of study. He excelled in what- 
ever he undertook. He was an accomplished musicians, mathe- 
matician, metaphysician and preeminently a linguist. He stood 


341 


Our Missions in India 


in the first rank as a philologist. In the social circle he was a 
charming companion. He combined a mind thoroughly culti- 
vated and richly stored with knowledge with a genial humour 
and fine conversational powers. As a Christian he was sincere, 
humble, devout, and zealous. He was in a word a man of God. 
Sad was his death, and irreparable his loss to the cause of Mis- 
sions. The memory of his many virtues is embalmed in the 
heart of the church of which he was an ornament. 


342 


Appendix IV. 


“The Rev. Levi Janvier, D. D. whose tragic death at the hands 
of a fanatic, Akali Sikh, has been described in the text, was 
born at Pitts Grove, in the State of New Jersey, on the 25th 
day of April, 1816. His early youth was spent in study under 
the care of his father, who was pastor of the Presbyterian 
church in that place. His early studies were directed to the 
Latin and Greek languages, and these studies soon developed a 
native aptitude for acquiring language in general. At Easton, - 
where La Fayette College was as yet in its infancy, he studied 
Mathematics under the instruction of Rev. Dr. Jenkin, and in 
that branch his proficiency was no less remarkable. From 
Easton he went to Lawrenceville, where he spent a few months 
in the school of Rev. Isaac V. Brown. He then went to Prince- 
ton where he entered the Junior Class. During his residence 
there, he studied the French language in addition to the regular 
course of his class. At the Commencement he gave the Saluta- 
tory address and shared with two others the first honor of his 
Class. While he was in College he joined the Church and felt 
called of God to the Gospel Ministry. During his course of 
study in the Theological Seminary, he decided to offer himself 
aS a missionary to the Board of Foreign Missions and chose 
India as the field of his labor. With the consent of the Board he 
with his wife sailed for India and arrived in Calcutta in Sep- 
tember, 1841.” 

After his decease, Mrs. Janvier carried on the work at Suba- 
thu for some years until conditions of health and the education 
of her only son made it necessary for her to retire from the 
work. She took a house in Princeton and made a home for 
her son C. A. R. Janvier until he completed his education at the 
college and theological seminary. After a successful pastorate 
in Philadelphia Mr. Janvier was called to the office of Principal 
of Ewing Christian College, Allahabad, which became vacant 
by the sudden death of Rev. Arthur Ewing, D. D. Thus the 
work begun by the devoted father is being perpetuated by the son. 


343 


Our Missions in India 


)) Rev. Dr. C. A. R. Janvier, D. D., an eloquent preacher in the 
' Urdu language as well as the English; a man who as an evange- 
list is equally at home as preacher in the Scottish Kirk in Alla- 
habad or the Kellogg Memorial Church in Landour or the Union 
Church at Simla. He is wanted at the many conferences and 
conventions held for the quickening of the spiritual life among 
Europeans and Indians. 

The college is now one of the great Christian institutions in 
India. The prayers and hopes of the martyr and his bereaved 
widow have been heard and God is glorified. 


344 


Appendix V. 


A PLAN FoR Co-OPERATION BETWEEN THE MISSION AND 
THE PRESBYTERIES. 


Adopted by the North India Mission At Its Annual Meeting, 
Allahabad, October, 1921. 


After consideration of the proceedings of the Saharanpur 
Conference on the Relation of Church and Mission, the North 
India Mission expresses its full sympathy in general with the 
Statement of Principles outlined by the conference and trusts 
that the following plan as a modification of the Saharanpur plan 
and in accord with the principles laid down will be acceptable to 
all parties concerned and adopts it tentatively subject to the 
assent and co-operation of the Presbyteries: 


The work of the mission shall be conducted by a System of 
Joint Committees responsible to the mission and the Presby- 
teries. 


I. Composition of the Joint Committees 


1. The joint Evangelistic Committee. This Committee shall 
be composed of ail voting members of the Mission engaged in 
evangelistic work, and others in charge of evangelistic work 
directly responsible to the Joint Committee. On nomination by 
this committee other voting members of the Mission may be 
appointed as additional members for a term of two years. Each 
Presbytery is asked to elect three members to this committee 
whose educational qualifications shall be graduate of a recog- 
nized theological school or University Matriculate, the Presby- 
tery being competent to make exceptions by a two-thirds vote. 
The term of office shall be for three years, one to be elected each 
year, and eligible to re-election. Presbytery (on nomination of 
the Woman’s Presbyterial Society) is asked to elect one woman 
as a member of this committee for a term of two years. Elected 
members must be members of the Presbyterian Church in India 
and except by two-thirds vote of the Presbytery (except in the 


345 


Our Missions in India 


case of women) must be ministers or elders in the Church. 
Elected members must undertake to attend the meetings of the 
committee. 

2. The Joint Educational Committee. All voting members of 
the mission engaged in educational work except that under the 
control of the Evangelistic Joint Committee, are members of this 
committee. On nomination of this committee the Mission may 
appoint voting members of the mission as additional members 
of this committee for a term of two years. Headmasters and 
headmistresses of the B. A. or higher grade shall be members 
of this committee and by a two-third vote the committee may 
co-opt headmasters and headmistresses of lower grade for a two 
year term. Each Presbytery is asked to elect two members (one 
each year for a term of two years) of at least F. A. qualifica- 
tions. Such elected members must be members of the Presby- 
terian Church in India, and by a two-thirds vote must (except in 
the case of women) be ministers or elders of the church. 
Elected members must undertake to attend the meetings. 

3. The Joint Medical Committee. All missionary doctors 
and trained nurses who are voting members of the Mission and 
engaged in Medical work are members of this committee. The 
Mission shall elect three additional voting missionary members 
for a term of two years. Each presbytery is asked to elect two 
(one each year for a two years term) of recognized medical or 
nurses training to this committee, or by a two-third vote may 
elect one of the two from among those not medically trained. 

4. As Presbyteries increase in their financial support of 
Church and evangelistic work and as their membership has an 
increasingly large proportion of those not employed out of 
foreign funds, the Presbyterial membership of these committees 
may be increased. 


II. The Powers of the Joint Committees 


1. The Joint Committees shall have power to organize them- 
selves with the understanding that the Secretary-Treasurer of 
the Mission is the Secretary-Treasurer of the Joint Committee 
(but without a vote on any committee except the one of which 
he may be a member), the record and accounts of the committee 
being an integral part of the records and accounts of the Mission. 

2. The Joint Committees are expected to survey the whole 
need of the field of work allotted to them, to consider how much 
of this work should be done without financial payment, to pre- 


346 


Appendix V 


pare estimates for the work for which financial provision should 
be made, to determine how much of the money needed should 
be provided in India and how much it is right to ask from 
America, to administer the funds which may be available and to 
direct the work for which they are supplied (not including the 
fixing of salaries and grades). They shall appoint, transfer and 
dismiss agents, make recommendations on policy and methods 
of work to the Presbytery and the Mission, recommend to the 
Mission alterations in existing buildings and an order of prefer- 
ence for new property and advance work, including new mis- 
sionaries. The Committees in administering funds must do so 
by a two-thirds vote, as is required of the Mission by the Board. 

3. These committees shall require all workers and institu- 
tions under their control to submit annual reports of the devel- 
opment and progress of the work and in their turn shall submit 
to the mission and the Presbytery a report of their proceedings, 
the work done and the use of the funds, either body being 
competent to express its opinion as to how the work may be 
improved and mistakes corrected. All the reports prepared by 
the committees shall be sent up to the India Council with the 
Mission’s and the Presbytery’s judgment on them. Council 
having veto power by a two-thirds vote over the use of funds. 

4. To the Joint Committees on Evangelistic work shall be 
committed the funds designated by the Mission for Class IV 
and such school work as is carried on in and for the villages and 
institution having close connection with evangelistic work and 
such parts of Class VII as have to do with district work. 
Where any question shall arise regarding such allocation the 
Mission shall decide. 

To the Educational Joint Committee shall be committed the 
funds which the Mission shall allot to Class V (except such as 
are designated for the Evangelistic Committee) and such Class 
VII items as belong to schools. 

To the Medical Joint Committee shall be committed the funds 
that the Mission shall assign to Class VI and such part of Class 
VII as is connected with medical work. 

Any powers, funds, or work not specifically handed over to 
these committees shall remain with the Mission as heretofore. 

Two Indian members representing each Joint Committee will 
be invited to be present in the Mission meeting when the reports 
of the Joint Committees are being considered and while the 


347 


Our Missions in India 


allocation of funds to the various Joint Committees is being 
made. 

Each committee may appoint its own auditing or finance com- 
mittee to whom all who administer funds must present their 
accounts with vouchers for audit and sanction. The Secretary- 
Treasurer shall be a member of each of these committees. ‘These 
auditing committees shall have power to disallow expenditures 
not in accord with the approprations and rules, but subject to 
appeal to the Joint Committees. Where no such auditing com- 
mittee is appointed the Finance Committee of the Mission shall 
arrange for the audit. : 


348 


Index 


AFGHAN MISSION 

Rev. Isador Loewenthal, 130 

Appointed pioneer missionary, 130 

Began in Rawul Pindi, 131 

Goes to Peshawur by invitation, 131 

Arduous labor to provide new testa- 
ment in Pashtu, 133 

Shot by his watchman, 135 

His achievements, 136 

Inscription on his tombstone, 138 

An account of his conversion, 336 

The mission abandoned, 135 


AGRA MISSION 


Opened, 61 

Rev. James Wilson and Rev. J. C. 
Rankin transferred from Alla- 
habad, 62 


English friends proffer help, 63 

Destruction of mission houses by 
mutineers, 104 

Missionaries take refuge in fort, 105 

Reorganization of mission station, 
ilibie: 

Conference of missionaries, 
119 


ALLAHABAD 
Experiences in Sepoy erating? 99 
Destruction of property, 101 
Trials of Christian refugees, 104 
The mission reestablished, 119 
Kennedy’s narrative, 121 
The Government returns from Agra, 

123 


AMBALA 
Chosen as mission station, 68 
Rev. J. M. Jamieson begins work in 
city, 69 
ANGLO-INDIANS 
Schools for Protestants, 77 
Church in Agra, 78 
Boys’ and girls’ schools in Agra, 79 
Closed by mutineers, 80 
Miss Bacon’s school, Ambala, 79 
Anglo-Indians admitted to mission. 
school in Dehra Doon and Lan- 
dour, 81 
Schools and colleges still exist, 175 
BIBLE 
In schools, 70 
Societies established, Agra and Alla- 
habad, 86 


1858, 


349 


Translations and publications, 80 

Revision of vernacular scriptures, 85 

Four great centers of Bible litera- 
ture, 207 

British and Foreign Bible Society . 
and branches, 212 , 


BRODHEAD 

Rev. Augustus and Mrs. Brodhead 
stationed in Mainpuri, 151 

He rebuilt the ruined houses, 151 

He was transferred to Farrukhabad, 
152 

Is called to the Theologicol Semi- 
nary, Allahabad, 196 


BUNDELKAND 
Occupied as mission field, 212 
Cities visited by Wilson and others, 
213 


Mission work at Banda stopped, 213 
CAMPBELL 

Rev. J. R. Campbell arrives in Cal- 

cutta, 18 

He was stationed at Saharanpur, 30 

His early medical work, 171 
CAMPBELL 

Rev. D. Elliott and Mrs. Campbell, 


mae" 

They were appointed to Fattehgarh, 
74 

Were victims to hatred of the Nana 
Sahib, 110 

CARLETON 

Rev. M. M. and Mrs. Oarleton 
opened first girls’ school in Am- 
bala, 148 


CHAPEL PREACHING 
Began in Allahabad, 47 
CHEEK 
Ensign who stayed the faith of 
Gopinath, 104 
CRAIG 
Mr. James and Mrs. Craig in charge 
of orphanage, Saharanpur, 32 
CHURCH BUILDING 
At Lodiana and Saharanpur, 47 
CHURCHES 
Organization of, 243-247 
Evolution of the United Church in 
India, 250-260 


Index 


COOPERATION 
Of missions and the church, 262 
Illustrated by Z. B. M., Kinaird col- 
lege, 280 
DAVIS, MISS JULIA A. 
Came to India for special work 
among women, 14 
She is told that the way was not 
open, 14 
She married Rev. John Goadby of 
the English Baptist mission, 17 
DEHRA DOON 
Missionaries Rev. John S. Woodside 
and David Herron and wives, 80 
Experiences during Sepoy mutiny, 


112 
DEHRA CHRISTIAN GIRLS’ 
SCHOOL 
Started in home of Rev. David 


Herron, 148 

Advance of school after mutiny, 148 

Rev. Mr. and Mrs. Herron placed in 
charge, 154 

Higher education and normal train- 
ing, 280 

DHULIP SINGH, RAJAH 

Last prince in line of Rujeet Singh, 
64 

He was baptized at Fattehgarh and 
retired to England, 184 

He undertook the support of thirty 
schools, 184 


EDUCATION 

The first form of service at Lodiana, 
16 

Dr. Duff’s policy adopted, 23 

Christian ideals, 24 

Girls’ schools begun at Allahabad 
and Saharanpur 28 

Western education becomes popular, 
76 

Movement to establish a college, 140 

Great advance in schools, 147 

Progress in North India, 181 

H. Oarre Tucker’s letter, 181 

Schools closed by Sepoy mutiny re- 
open, 182 

Loyalty of mission school boys, 183 

Story of Hulas Roy, 184 

Mr. Wyckoff’s work in Mainpuri, 
185 

Government grants 
188 

Education in Kolhapur, 200 

First school in Gwalior State, 213 

Higher schools for village Christians, 
218 

Moga training school, 282 


in aid offered, 


Mary E. Pratt girls’ school, 282 

Ewing Ohristian college, Allahabad, 
284 

Sam Higginbottom Agricultural In- 
stitute, 285 

Mary Wanamaker Memorial, 287 

Mission college, Lahore, reopened, 
273 

The student boycott, 277 

Death of Dr. C. W. Forman, Rang 
Mahal, 278 

Kolhapur schools, 289 

Industrial school, Saharanpur, 298 


EWING 
Rev. James C. R., D.D. and Mrs. 
Ewing, 1879. Was chosen profes- 
sor in Saharanpur Seminary, 247 
His literary work in the seminary, 
247 
He was elected principal of Forman 
Christian college, 274 
He served in this office for 33 years, 
275 


EVOLUTION OF A UNITED 

CHURCH 

Committee’s plan of union, 251 

Committee of correspondence, 252 

Conference of representatives 1873, 
258 

Presbyterian alliance formed, 254 

Alliance conference day, 256 

Independent Presbyterian Church, 
257 

Representative committee called to 
meet at Allahabad, 260 

Provisional general assembly 1904, 
260 

Last meeting of alliance council, 260 


Provisional assembly constituted, 
260 

Assembly met and elected modera- 
tor, 260 


And various committees elected, 260 

And thus ‘‘Presbyterian Church in 
India’’ became a reality, 261 

In 1919, the Welsh Presbyterians 
united with the Presbyterian 
Church in India, 261 

Last of all, the Presbyterian Church 
in India united with the Congre- 
gation Assembly (Aikaya) to form 
The United Church of India 
(North), 261 


FATTEHGARH 
Tragedy of Sepoy mutiny, 106 
Letter of Rev. A. O. Johnson saying: 
‘‘Parewell to friends in Amer- 
cal LOT, 


350 


Index 


All killed by the Nana Sahib,* 110 


FATTEHPUR 
Orphanage, 49 
Rev. Gopinath Nandi, teacher, 49 
Experience of a persecuted Chris- 
tian, 122 


FRIENDS 
In time of need, 64 
At Lodiana, 20 
English friends in India, 189 
Their help to missions in India dur- 
ing Civil War in America, 190 


FREEMAN 

Rev. John EH. and Mrs. Freeman ar- 
rived in India, 1838, 33 

Appointed to Allahabad, 34 

Mrs. Freeman died, 73 

Mr. Freeman marries again and re- 
turns to India, 75 

They are stationed at Fattehgarh, 75 

They suffered martyrdom at Cawn- 
pore, 110 


FULLERTON 

Rev. Robert S. and Mrs. Fullerton 
arrived in Calcutta, 74 

Appointed to Agra to take charge 
of the girls’ school, 77 

Are sent to restore Fattehgarh after 
mutiny, 122 

Went to Dehra Doon for health but 
died in Landour, 154 


FULLERTON, MRS. 
Took charge of Dehra School but 
after husband’s death went to 
America with her children, 155 


GHORAWAHA. 

Baptisms, 218 

Dr. Chatterji’s narrative, 218 

More baptisms lead to persecution, 
PAPAL 

The great controversy, 222 

Missionary family threatened with 
violence, 223 

Magistrate interferes, 224 

Water question decided—Lahore fat- 
was, 226 


GOLOKNATH 
Sent to Phillour to preach and is 
arrested, 57 


*Rev. J. E. Freeman and Mrs. Eliza- 
beth Freeman, Rev. D. E. Campbell 
and Mrs. Campbell, Rev. A. O. Johnson 
and Mrs. Johnson, Rev. R. McMullen 
and Mrs. McMullen, two children of 
the Campbells. 


He was first Indian missionary at 
Jalandhar, 91 
His testimony, 97 


GOPINATH NANDI 

Baptized by Dr. Duff in Calcutta, 48 

He was ordained to the ministry, 48 

Was head master of the Fattehpur 
school for boys, 49 

At outbreak of mutiny he fled to 
Allahabad, 99 

He and his family are captured by 
the rebels and suffer persecution, 
104 

His story of the sufferings of self 
and family, 115 

His death, 152 


GWALIOR 
Is made station and occupied by 
Rev. Dr. Warren and Mrs. War-° 
ren, 214 f 
Devoted service of Mrs. Warren, 214 
Maharajah’s sorrow and practical 
sympathy, 214 
JHANSI 
Is made a mission station, 215 
Dr. James F. and Mrs. Holcomb sent 
from Allahabad, 216 
New residence and church built by 
Dr. Holcomb, 216 


INDIAN CHURCH and Foreign Mis- 
sion, 318 
Growth of democratic spirit, 320 
Basic principles of cooperation, 321 
Church to be center of evangelism, 
322 
Joint committees on education, 325 
The Intermediary Board, 326 
Our missions, contribution to the 
church in India, 328 
JALANDHAR 
The first station in the Punjab, 60 
Rev. Joseph Porter opens school, 60 
Mr. Goloknath and John Lewis in 
charge, 60 
Experiences during Sepoy Mutiny, 97 
JAMIESON 
Rev. J. M. and Mrs. Jamieson ar- 
rive, 18 
Appointed to Saharanpur, 28 
Transferred to Sabathu, 31 
Obliged to go to Simla, 47 
His journey to Kanawar and Thibet, 


52 

His booklet in the Thibetan lan- 
guage, 54 

Achievements in Simla and Subathu, 
55 


351 


Index 


JANVIER 
Rev. Levi and Mrs. Janvier sta- 
tioned at Lodiana, 36 
His literary work at Lodiana, 41 
In Subathu during Sepoy mutiny, 94 
His tragic death, 155 
Further account of his life and fam- 
ily, 336 
JOHNSON 
Rev. W. F. and Mrs. Johnson arrive 
in Allahabad, 151 
They were stationed in Fattehpur 
1859, 151 
Are transferred to Allahabad, 152 


Dr. Johnson gave his life largely in i 


writing and translating several 
hundred volumes of literature in 
the Urdu and Hindi languages, 
closing his life work with a pro- 
found work on Systematic Theol- 
ogy and Commentaries on the 
Minor Prophets, 247 


KAPURTHALA 

Mission established, 159 

Request of Rajah Rundeer Singh, 
160 

The mission staff and various insti- 
tutions, 161 

Rajah Rundeer Singh’s interest and 
liberality, 164 

Noble believers and confessors, 165 

A great disappointment, 167 

A Prince loses all for Christ, 168 

How he found a great reward, 168 

Mission work in Kapurthala reestab- 
lished, 169 


KELLOGG 
Rev. Samuel H. Kellogg and wife ar- 
rive 1864, 190 
Were stationed at Farrukhabad for 
school work. 190 
Appointed president of the Theolog- 
ical Seminary, Allahabad, 196 


KELSO 
Rev. Alexander P. Kelso was sent to 
Saharanpur for educational work, 
194 
(He served as principal of several 
high schools. and for nineteen 
years was professor in the Saha- 
ranpur Theological Seminary) 


KUKAS 
Were the followers of Kuka Ram 
Singh, 239 


They became violent and were pun- 
ished for rebellion, 236 

Rev. A. Rudolph’s description and 
judgment, 237 


LAHORE 

Occupied as a mission station, 64 

Rev. John Newton and Rev. C. W. 
Forman, pioneers, 64 

Prince Dhulip Singh retires to es- 
tates in England, 64 

Mission school begun, 65 

Capital of the Punjab rulers, 56 

Quiet during Sepoy mutiny, 97 

Mission work never suspended, 117 

Mission college established here, 273 

Distinguished educators noted, 274 

Headquarters of mission council, 311 


LITERATURE 
Published at Lodiana, 40 
The early need of books in the ver- 
nacular languages, 42 
Bible and tract societies give aid, 41 
The work of publication, 206 


LODIANA 
First mission station in Punjab, 1-3 
The mission organized, 20 
The Lodiana Press set up, 21 
Boys’ and girls’ orphanage opened, 


29 
Destruction of property by muti- 
neers, 95 


) 


Orphan girls saved, 96 
Indemnity paid, 117 


LOWRIE ‘ 

Rev. John C. and Mrs. Lowrie, pio- 
neers, 1 

Death of Mrs. Lowrie in Calcutta, 2 

Hon. Walter Lowrie and sons, 19 
note 

Long journey by sail boat and budge- 
row, 4 

Boats wrecked on the Ganges river, 
8 

Sees ruins of former greatness, 10 

Arrives at Lodiana — first impres- 
sions, 13 

Gladness and disappointment, 13-14 

Visits Maharajah Runjeet Singh, 16- 
18 

His visit to Simla, 18 

Obliged to go to America, 19 

Became secretary of the Foreign 
Mission Board, 19 note 


MAINPURI 
Becomes a mission station 1843, 36 
Rev. Augustus Brodhead and wife 
were stationed here, 151 
He rebuilt the mission house and 


chapel, 151 
Mrs. B. D. Wyckoff’s girls’ schools, 
154 


4 


352 


Index 


MASS MOVEMENTS, 306 
Rush of outcasts to Christ, 307 
Work of Rev. John Hyde, 309 


McEWEN 

Rev. James and Mrs. McEwen ar- 
rived Calcutta, 18 

Welcomed at Allahabad for English 
preaching and schools, 28 

First church organized at Allahabad, 
29 

Health failing they return home, 29 


MISSIONS AND PRESBYTERY 
Home mission place, 266 
Presbytery assumes cost of home 
mission, 267 

Other Presbyterians follow example, 
268 

Young missionaries decline to join 
Indian Presbyteries, 269 

Indian Presbytery protest against 
‘‘Roreign Policy,’’ 270 


MISSIONS COUNCIL, 310 


MISSIONS 
In the Great War, 314 
Risings in West and South India, 
ales 
Effects of war on missions, 316 


MORRIS 
Mr. Reese with Mrs. Morris arrived 
in Calcutta, 1837, 32 


He was given charge of Lodiana 
Press, 32 
MORRISON 

Rev. John H. and Mrs. Morrison 


arrived Calcutta, 32 

Mrs. Morrison died of cholera, 32 

He was stationed at Allahabad, 32 

Transferred to Ambala, 69 

In 1853 he was sent to Lahore, 69 

In 1872 he became an instructor on 
Muhammadanism in the Theologi- 
cal Seminary, 196 

He was the founder of the Presby- 
terian Alliance in India and for 
20 years was promoter of Union 
of Presbyterian Churches, 260 


MORRISON 

Rev. W. J. P. Morrison entered the 
mission 1867. Sent to Lahore as 
teacher in the mission college, 193 

He was transferred to Ambala con- 
tonment to work among Europeans 
and Anglo-Indians. In failing 
health he returned to America, 
1902, 194 


MYERS 

Rev. Joseph H. and Mrs. Myers ar- 
rived in India in closing days of 
1864, and were stationed at Lodi- 
ana, 190 

Mr. Myers was expected to take 
charge of the Press and had made 
his plans accordingly, but was 
suddenly seized with dysentery 
and died 1869, 193 


NEWTON 
Rev. John and Mrs. Newton pioneers 
of Lodiana mission, 14 
He established the Mission Press, 29 
His work demonstrated, 39 
His literary work, 41 
He is transferred to Lahore, 145 
Establishes Lahore station, 145 
He went on furlough to England, 193 
(He was known for literary work in 
the Punjabi language, and spent 
56 years in the mission) 


NEWTON 
Rev. Charles B. Newton arrived in 
India 1868, 191 


He was stationed at Lahore and 
taught in the Mission college’, 
191 

NEWTON 


Rev. E. P. and Mrs. Newton spent 
their lives at Lodiana and Khanna, 
a town in the same district, 229 

They were notable village evangel- 
Its st eaDw 

ORBISON 

Rev. J. H. Orbison arrived in 1850, 
69 

Had charge of Boys’ school in Am- 
bala, 69 

His letter re. Kapurthala mission, 
163 

His letter re. Rajah Rundeer Singh, 
164 


**‘He began the Christian Boys’ 
Boarding School at Lahore which was 
removed to Lodiana. He was superin- 
tendent of High Schools at Rawul- 
pindi, Jalandhar, and Lodiana for 
most of his lifetime.’’ 


**Ff[e was the author of many books 
and tracts in the Punjabi language. 
He was also editor and reviser of the 
Psalms and other portions of Scrip- 
ture in Punjabi. He carried on @ 
school for Christian boys and the 
Khanna Industrial School. ; 


353 


Index 


His statement in Rawul Pindi, 167 
His death, 192 


ORGANIZATION 
Of Churches, 243 
Of Presbyteries, 243 
Of Synods, 244 


OWEN 
Rev. Joseph Owen arrived in Alla- 
habad, 34 
Was put in charge of the boys’ 
school, 34 


His observations on Magmella, 51 

His account of Sepoy rising, 98 

His journal quoted, 99 

His story of the reorganization, 121 

His work of reorganization, 123 

He rewrites his commentaries, 126 

Became secretary of North India 
Bible Society, 126 

The passing of a devoted wife, 157 


PORTER 
Rev. Joseph and Mrs. Porter were 
stationed at Lodiana, 18 
Preached in chapel, 40 
He was sent to Jalandhar to open 
school, 60 
Was one of the early authors, 40 


PREACHING 
In the streets, 45 
At Melas, 50 
In Kolhapur, 201 
In North India, 301 
The power of gospel preaching, 302 


PUNJAB 
Under Maharajah Runjeet Singh, 11 
Languages used by the people, 14 
The government, 56 
Defensive measures, 57 
The Sikh religion established, 57 
First Sikh War, 57 
Second Sikh War, 63 
The Punjab annexed, 64 
Punjabees in the Sepoy mutiny, 97 


PRESS 
Work in missions demonstrated, 39 
The Lodiana Akhbar (News), 40 
Missionaries begin to write books, 
40 
The Allahabad Mission Press, 41 
Porter and Janvier compile English- 
Punjabi dictionary, 42 
Publications at Lodiana Press, 86 
Some early authors, 40 
RANKIN 
Rev Joseph and Mrs. Rankin sent to 
Fattehgarh, 34 


He wrote a book on Muhammadan- 
ism, 62 


REED 
Rev. William and Mrs. Reed, pio- 
neers, 1 
Spent about one year in Calcutta, 3 
Mr. Reed becoming seriously ill, 
they embarked for America, 4 
His death and burial at sea, 5 


REFORM 
Movements in India, 304 
REFORMED 
Presbyterian missionaries, 30 
Arrangements for cooperation, 30 
The Reformed presbytery, 299 


RODGERS 

Rev. W. S. and Mrs. Rodgers ar- 
rived in Calcutta, 18 

They were stationed at Lodiana, 28 

Later he was sent to Subathu, 28 

In the absence of Mr. Wilson, Mr. 
Rodgers was recalled to Lodiana, 
31 

Was one of the pioneer authors of 
books in the vernacular, 40 


ROY, B. B.. REV. PROFESSOR 
Author of text books on the Acts of 
the Apostles and several booklets 
treating of the religions of India, 
247 


RUDOLPH 
Rev. Adolph and Mrs. Rudolph, who 
came from a German society of 
laymen founded by Father Goss- 
ner, 73 
He was ordained to the ministry aud 
spent his life in Lodiana, caring 
for the High School and Mission 
Press, but with all he was a great 
preacher in town and village and 
for many years was pastor of the 
Lodiana Church, 74 


RUNJEET SINGH 
Maharajah and his kingdom, 56 
His army and military equipment, 57 
His death and funeral, 57 
All heirs to throne slain but one, 58 
Prince Dhulip Singh enthroned, 58 


SAHARANPUR 
Station organized, 26 
Location of mission 
changed, 40 
The Boys’ School begun, 30 
The Theological Seminary, 195 


compound 


354 


Index 


SAT SANGIS 

A religious cult founded by Hakim 
Singh Sant (saint), 238 

The ‘‘sant’’ described, 238 

Visit of missionaries by invitation, 
239 

Their belief in Christ’s coming, 240 

Their manner of worship, 241 

Some results of the movement, 242 


SCOTT 

Rev. James lL. and Mrs. Scott ap- 
pointed to Fattehgarh to superin- 
tend the Boys’ Orphanage, 34 

Establish an industrial plant, 61 

Mrs. Seott goes on furlough but 
dies at sea, 71 

Mr. Scott goes on furlough and on 
return with his second wife is 
stationed at Agra, 75 

He is appointed secretary of the 
North India Bible Society, 75 

He retires in America for sake of 
his children; but Mrs. Scott was 
wanted as principal of Wood- 
stock School, Landour. They 
both return to India, 80 

Mrs. Scott became principal of 
Woodstock, 80 


SEPOY MUTINY 

Signs of unrest, 93 

Outbreak in Meerut, 93 

Sepoy attack at Lodiana, 94 

Why Lahore, Rawul Pindi and 
Peshawur were quiet, 97 

Conditions in North India, 96 

Dismay of Christians in Allahabad, 
97 


SIKH 
Wars begun, 58 
Brief description of campaign, 59 
First annexation of territory, 60 
Expansion of mission work, 60 


SUBATHU 
Made a station, 26 
Providential leading, 27 
Boys’ and Girls’ Schools begun, 31 


THACKWELL 
Rev. Reese and Mrs. Thackwell take 
refuge from Sepoy mutineers at 


Lodiana, 96 
Death of Mrs. Thackwell and child, 
96 


Mr. Thackwell restores the buildings 
at Lodiana, 117 

Missionary work went on as usual, 
117 


355 


Seminary, 196 

Rev. Samuel H. Kellogg and staff, 
196 

The seminary is closed, 196 

THEOLOGICAL EDUCATION, 195 

Individual training, 195 

Synod establishes a Theological 

The seminary is reopened in Saha- 
ranpur in 1884, 247 

Professors and instructors are 
named, 247 

The staff appointed consisted of 
Rev. E. M. Wherry, Rev. J. C. R. 
Ewing, and two language teach- 
ers, 248 

There were few textbooks availabie 
but plans were made to remove 
this defect, 248 

The work accomplished, 249 

A training school for the wives and — 
children of students was-founded, 
249 

Later on the professors prepared 
and published suitable text books 
in the venacular languages. As 
the years went by, the way opened 
for instruction through the Eng- 
glish language, 247 

The literary work of Dr. W. F. 
Johnson and the valuable com- 
mentaries written by Dr. J. J. 
Lucas and text books prepared by 

Prof. -B:) B:y Roy and 2 Dre nw. 
Velte are a boon to all students 
within the Urdu and Hindi lan- 
guage areas, 247 


ULLMANN 
Rev. Julius and Mrs. Ullmann joined 
the mission at Farrukhabad, 73 
He was the most prolific writer of 
hymns in the Hindi and Urdu 
languages in his generation, 73 


VELTE 

Rev. H. OC. Velte arrived in India in 
1884 and was stationed at Saha- 
ranpur. He became a professor in 
the Mission College, Lahore, 273 

Later on he was made professor of 
Old Testament Literature in Sa- 
haranpur Theological Seminary 
and there he prepared textbooks 
on the subjects he teaches, 270 


VILLAGE EVANGELIZATION 
A duty, 49 
John Newton, M.D., and his use of 
medicine, 228 
His visits to public schools, 228 
Methods of Rev. E. P. Newton, 229 


Index 


Author’s interview with an old blind 
man, 231 

An example from Lodiana Womans 
hospital, 232 

Famine relief and care of orphans, 
232 

The spread of handicraft, 233 

Indian evangelists in the Punjab, 
295 


WARREN 


Rev. Joseph and Mrs. Warren were 
appointed to Allahabad, 34 

He set up a press in his house, 40 

The first book printed in Allahabad, 
40 

Mr. Warren transferred to become 
secretary of the Bible Society, 75 

He returns to America for 17 years, 
213 

On his return, Dr. and Mrs. Warren 
are sent to Gwalior, 213 

(See under Gwalior) 


WEEK OF PRAYER 


Begun, 128 
Dr. John H. Morrison’s paper, 334 


WHERRY 


Rev. E. M. and Mrs. Wherry arrived 
in Calcutta in 1868, 191 

Was in charge of High School in 
Rawul Pindi and in Lodiana, 194 

Was sent to Saharanpur to begin the 
Theological Seminary, 1883, 194 

His literary work for seminaries, 
247 


WILDER 


Rev. Royal G. and Mrs. Wilder sent 
by A. B. GC. F. M., 199 

Opens mission work at Kolhapur, 
200 

He carried on the mission for ten 
years alone, 200 

Signs of progress everywhere ap- 
parent, 201 


He made over the whole station to 
the Presbyterian Board, 202 
Dr. Wilder’s literary work, 203 


WILSON 


WOODSTOCK SCHOOL 


Rev. James and Mrs. Wilson arrive 
in Calcutta, 14 

They are assigned to Lodiana and 
thence to Subathu, 28 

He is sent to Allahabad to take the 
place of Mr. McEwen, 31 

His literary work at Allahabad, 62 

He is sent to Agra to be a pioneer 
in the new capital, 61 

He is obliged to return to America, 
T7 


AND 
LEGE,* LANDOUR, 80 
Inaugurated by Rev. John 8. Wood- 
-gside, 80 

Conducted under various auspices 
but purchased by Women’s For- 
eign Mission Society, Philadelphia, 
U.S. A., 80 

Mrs. Scott sent from America to be 
principal, 80 


coL- 


WOMEN’S WORK 


*Of the principals 


For women, 175 

Early work in orphanage and Girls’ 
Schools, 175 i 

Women opened school for Anglo- 


Indians, 176 
Mrs. Fullerton’s schools in Agra, 
176 


Girls’ schools at Saharanpur, 176 
Miss J. M. Jerrom, Lodiana, 177 

Women’s cnoference at Lahore, 177 
Missionary wives in the villages, 179 


of ‘Woodstock 


School and College, very special men- 


tion 


should be of Rev. H. 


made 


Marston Andrews and Mrs. Andrews, 
under whom the High School became 
a College. 


356 





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RP ROR CE tr en 
= : ne er nee 
np ne ne a a ea SRS SIS Oa aep onaeoee 
A oe 
SE i — 
rn ~ . ——— ———— 





wc 


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me 
ca 
——_ 
ae 


—————— 
ct pene 
——— 


Re ee erat 
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